7 


'yF-V't-f-i?tr^t«,  ;,,;■■■> ;a,^i„„"  ,/■; 


PRESENTED  TO  THE  LIBRARY 


OF 


PRINCETON  THEOLOGICAL  SEMINHRY 


BY 


jVIrs.   Alexander  Ppoudfit. 


'-J 


0 


THE    GREAT 

CHRISTIAN    DOCTRINE 

O  F 

ORIGINAL     SIN 

DEFENDED;    ^ 

EVIDENCES   OF   its  TRUTH  produced, 

AND 

ARGUMENTS  TO  THE  CONTRARY  ANSWERED. 

CONTAINING    IN    PARTICULAR, 

A  Reply  to  the  Objedions  and  Arguings  of  Dr. 
John  Taylor,  in  his  Book,  intitled,  "  The 
«  Scripture  Dodlrine  of  Origimi  Si;t  propofed 
«  to  free  and  candid  Examination,"  &c. 


By  the  Late  Reverend  and  Learned 

JONATHAN    EDWARDS,    A.M. 

Prefident  of  the  College  of  New  Jersey. 

FOURTH      EDITION, 

Recommended  by  the  Rev.  C.  De  CoetloCok. 


They  that  he  whole  need  not  a  Phyftcian  ;  hut  they  that^  are  ftck. 
^  -  Matth.  IX.  12. 

Et  hsc  non  tantum  ad  Pcccatores  referenda  eft ;  quia  in  omnibus 

Malediaionibus  primi  Hominis,  omnes  ejus  Generationes  ccnveniunt. 

R,  Sal.Jarchi. 

Propter  Concupifcentiam,  innatam  Cordi  humano,  dici-ur,  ^In  liilquitate 
genitus  fum ;  atque  Senfus  eft,  quod  a  Nativitate  implantum  fit  Cordi  humano 
Jeixer  barangy  Figmentum  malum.  Ab e  N- 1  <i  k  a. 

Ad  Mores  Natura  recurrit 

damnatos,  tixa  et  muteri  nelcia. ^ 

.    .     Doc  lies  imitandis 
turpibus  et  pravis  omnes  fumus. J  "  ^'« 


^BOSTON,  NEW. ENGLAND,    Printed  ; 
LONDON,  Reprinted  byR.Nom^e,  36,  Noble-Street. 
'  For  J.MURGATROYD,  No.  73,  Chif'welUStreet,  MoorfieUu 

Sold  ^f«  by  Mr.  Binns,  Leeds.    M.DCC.LXXXIX, 


APR    ti    1952 


0   .. 


To  the  Editor  of  Edwards's  Great 
Chriftian  Doftrine,  &c, 

nnHE  merit  and  excellence  of  the  late 
Prefident  Edwards's   writings    are 
fuperior  to  any  additional  recommendation. 
I  can  only  fay,  that  I  have  read  them  my- 
felf  with  peculiar  fatisfaftion  ;  and  am  very 
forry  there  fhould  remain  fo  many  of  his 
manufcripts  as  yet  unpublifhed.    From  what 
I  have  hitherto  feen  of  his  controverfial  wri- 
tings in  defence  of  the  moft  interefting  parts 
of  Divine  Revelation^  I  think  we  may  apply 
to   him    what    was   originally   affirmed   of 
Cicero,    Nullam  unquam  in   difputationibus 
rem  defendit,  quam  non  probavit ;  nullum  op- 
pugnavit,  quam  non  evertit. 

Moft  fmcerely  wifhing  that  thofe,   who 

have  the  care  of  this  author's  papers,  will 

a  2  be 


iv  LETTER  TO   THE   EDITOR.   , 

be  encouraged  to  publifh  more  of  his  valu- 
able remains,  and  that  you  will  meet  with 
the  fuccefs  you  deferve  in  this  new  edition 
of  his  admirable  Effay  on  Original  Sin, 

I  am.  Sir, 

Your  humble  Servant, 

C.  E.  DeCoetlogon. 

Lower  Grosvenor  Place. 


A  BRIEF 


A    BRIEF 

ACCOUNT 

OF       THE 

BOOK    AND     ITS    AUTHOR. 


THE  Reverend  Author  of  the  following  picclfe 
was  removed  by  death,  before  its  publica- 
tion. But,  before  his  deceafe,  the  copy  was 
finifhed  and  brought  to  the  prefs,  and  a  number  of 
(beets  palTed  his  own  review-. 

They  that  were  acquainted  with  the  Author, 
or  know  his  jull:  character,  and  have  any  tafte  for 
the  ferious  theme,  will  want  nothing  to  be  faid  in 
recommendation  of  the  enfuing  tracl  but  only 
that  Mr.  Edwards  wrote  it. 

Several  valuable  pieces  on  this  fjbje^l  have 
lately  been  publiflied,  upon  the  fame  1-ide  of  the 
queftion.  But  he  had  no  notice  of  fo  much  as 
the  very  firfl:  of  them,  till  he  had  wholly  conclu- 
ded what  he  had  in  view  :  nor  has  it  been  thought, 
any  thing  already  printed  Ihould  fuperfede  this 
work  of  his  ;  being  deiigned  on  a  more  extenfive 
plan  ;  comprifing  a  variety  of  arguments,  and  an- 
fwers  to  many  objeclions,  that  fell  not  in  the  w^ay 
of  the  other  worthy  writers  ;  and  the  whole  done 
with  a  care  of  familiar  method  and  language,  as 
well  as  clear  reafoning,  in  general  accommodated 
very  much  to  common  capacities. 

It  muft  "be  a  fenfible  pleafure  to  every  friend  of 
truth,  that  fo  mafterly  a  hand  undertook  a  reply 
to  Dr.  Taylor  ;  notwithflanding  the  various 
anfwers  already  given  him,  both  at  home  and 
abroad. 

as  As 


VI  »  A    BRIEF    ACCOUNT    OF 

As  it  has  been  thought'  unfit,  this  pofthumous 
book  fhould  go  unattended  with  a  rcfpedlful  me- 
morial of  the  Author,  it  is  hoped,  the  reader  will 
candidly  accept  the  following  minutes  of  his  life 
and  charader. 

Mr.  Edwards  was  the  only  fon  of  the  late 
Rev.  Mr.  Timothy  Edwards,  long  a  faithful 
paftor  of  a  church  in  Winfor,  in  Connedlicut;  who 
(together  with  his  wife,  our  Author's  pious  mo- 
ther) was  living,  in  a  very  advanced  age,  till  a 
little  before  the  death  of  this  his  excellent  fon, 
who  had  for  many  years  been  his  parents  joy  and 
crown. 

He  had  his  education  in  Yale-College. — At 
the  age  of  about  eighteen,  commenced  Batchelor 
of  Arts,  anno  1720. — Afterwards  reiided  at  col- 
lege for  fome  time,  purfuing  his  ftudies  with  a 
laudable  diligence. — Took  the  degree  of  Mafter, 
at  the  ufual  tim.e  :  and  for  a  while  ferved  the  col- 
lege in  the  ftation  of  a  tutor. 

He  foon  entered  into  the  miniflry,  and  was 
fettled  at  Northampton,  in  MafTachufetts,  as 
colleague  with  his  aged  grandfather,  the  Rev. 
and  famous  Mr.  Solomon  Stoddard  ;  with 
whom,  indeed,  as  a  Jon  with  the  father,  he  ferved  in 
the  Go/pel,  till  death  divided  them. — There  he 
continued  his  labors  for  many  years,  in  high 
efteem  at  home,  as  well  as  abroad  ;  till  uncom- 
fortable debates  arifing  about  a  right  to  facra- 
ments,  and  after  his  belt  attempts  finding  no 
rational  profped  of  any  fafe  and  fpeedy  iffue  of 
them,  he  at  length  amicably  refigned  his  paftoral 
relation,    and   had  an  honorable   quietus,    annp 

Soon  after  this,  there  being  a  vacancy  m  the 
milTion  at   Stockbridge,  by  the  death  of  the  Rev. 
and   learned  Mr.  John  Sergeant,  the  Board  of 
Commiffioners  at  Bofton,  who  adi:  under  the  So- 
ciety 


THE  BOOK  AND  ITS  AUTHOR.        VU 

ciety  in  London,  for  propagating  the  Gofpel 
among  the  Indians  in  and  about  New-England, 
turned  their  eyes  to  Mr.  Edwards,  for  a  fupply 
of  that  miflion.  And  upon  their  unanimous  in- 
vitation, in  concurrence  with  the  call  of  the 
church  (confifling  of  Indians  and  Englifli)  at 
Stockbridge,  he  removed  thither,  and  was  regu- 
larly rcinftated  in  the  paltoral  office. 

He  continued  his  minillry  there,  until  on  occa- 
Hon  of  the  death  of  his  worthy  fon  in  law,  the 
Rev.  and  Learned  Mr.  Aaron  Burr,  who  had 
fucceeded  the  Rev.  and  Learned  Mr.  Jonathan 
Dickinson  in  the  ftation  of  prefident  of  the  col- 
lege of  New-Jersey,  he  was  by  the  Hon.  and 
Rev.  Trustees  of  that  Society  chofen  to  be  his 
fucceflbr.  The  Commiflioners  at  Bofton  having 
received  a  motion  from  them  for  his  tranflation, 
did  in  deference  to  the  judgment  of  fo  refpeclable 
a  body,  as  well  as  from  an  eileem  for  Mr. 
Edwards,  and  a  view  to  his  more  extenlive  ufe- 
fulnefs,  generoufly  confcnt  to  his  removal  :  and 
the  venerable  council,  to  whom  he  finally  referred 
himfelf  for  advice  on  this  important  occalion, 
giving  their  unanimous  opinion  for  the  clearnefs 
of  his  call  to  the  Preiident*s  place,  he  at  length 
(though  with  much  relu<flance  and  felf-diffidence) 
relinquifhed  his  paftoral  charge  and  minilferial 
million  at  Stockbridge,  and  removed  to  Prince- 
Town  in  New-Jerfey  where  Nassau-Hall  ftands, 
lately  eredled. 

But  that  fatal  diftemper,  the  fmall-pox,  which 
has  in  former  days  been  fo  much  the  fcourge  and 
terror  of  America,  breaking  out,  in  or  near 
the  college,  about  that  time,  and  inoculation 
being  favored  with  great  fuccefs,  Mr.  Edwards, 
upon  mature  thought  and  confultation,  judged  it 
advifable  to  go  into  this  method.  Accordingly 
he  was  inoculated  on  the  23d  of  February  1758. 
a  4  And 


Vlli  A    l^RIEF    ACCOUNT    OF 

And  though  his  difeafe  was  comparatively  light, 
the  pock  of  a  milder  fort,  and  tew,  yet  fuch  a 
number  happened  to  be  feated  in  his  throat  and 
mouthy  as  prevented  his  receiving  the  necefTary 
cooling  and  diluting  draughts :  and  fo,  upon  the 
turn  of  the  pock,  a  fecondary  fever  came  on, 
which  prevailed  to  the  putting  an  end  (on  March 
22d)  to  the  important  life  of  this  good  and  great 
man. — As  he  lived  cheerfully  reiigned  in  all  things 
to  the  will  of  heaven,  fo  he  died,  or  rather,  as  the 
Scripture  emphatically  exprefies  it,  in  relation  to 
the  faint  in  Chrift  Jefus,  he  fell  afleep,  without  the 
leaft  appearance  of  pain,  and  with  great  calm  of 
mind.  Indeed,  when  he  firfi:  perceived  the  fymp- 
toms  upon  him  to  be  mortal,  he  is  faid  to  have  been 
a  little  perplexed  for  a  w  hile,  about  the  meaning 
of  this  myfterious  conducft  of  providence,  in  cal- 
ling him  out  from  his  beloved  privacy,  to  a  pub- 
lic fcene  ofadion  and  influence;  and  then  fo 
fuddenly,  jufi:  upon  his  entrance  into  it,  tranflating 
him  from  thence,  in  fuch  a  way,  by  mortality  1 
However,  he  quickly  got  believing  and  compo- 
fing  views  of  the  wifdom  and  goodnefs  of  God  in 
this  furprifing  event  :  and  readily  yielded  to  the 
fovereign  difpofal  of  heaven,  with  the  moft  pla- 
cid fubmxiffion.  Amidrt  the  joy  of  faith,  he  de- 
parted this  w^orld,  to  go  and  fee  Jesus,  whom  his 
foul  loved  ;  to  be  with  him,  to  behold  his  glory, 
and  rejoice  in  his  kingdom  above. 

Though  by  the  preceding  account  of  Mr.  Ed- 
wards, the  reader  may  form  a  general  idea  of  his 
charader  j  yet  doubtlefs  a  more  particular  de- 
fcription  will  be  expeded. 

In  perfon,  he  was  tall  of  flature,  and  of  a  flen- 
der  make.— There  was  fomething  extremely  deli- 
cate in  his  conflitution ;  which  always  obliged 
him  to  the  exacleft  obfcrvation  of  the  rules  of 
temperance,  and  v^-zv'j  mctliod  of  cautious  and 

prudent 


THE    BOOK    AND    ITS    AUTHOR.  IX 

prudent  living.  He  experienced  very  fignall/ 
the  benefit  hereof,  as  by  fuch  means  he  was  help- 
ed to  go  through  ince(iant  labors,  and  to  bear  up 
under  much  iTudy,  which,  Solomon  obferves,  is 
a  wearinefs  to  the  flefh. — Perhaps,  never  was  a 
man  more  conftantiy  retired  from  the  w/orld  ;  gi- 
ving himfelf  to  reading  and  contemplation.  And 
a  w^onder  it  was,  that  his  feeble  frame  could  fub- 
fift  under  fuch  fatigues,  daily  repeated  and  fo 
long  continued.  Yet  upon  occafion  of  fome  re- 
mark upon  it  by  a  friend,  which  was  only  a  few 
months  before  his  death,  he  told  him, ''  He  did  not 
find  but  he  was  then  as  well  able  to  bear  the  clolefl 
fludy,  as  he  was  30  years  before  ;  and  could  go 
through  the  exercifes  of  the  pulpit  with  as  little 
wearinefs  or  difficulty." — In  his  youth,  he  ap- 
peared healthy,  and  with  a  good  degree  of  vivaci- 
ty, but  was  never  robufl. — In  middle  life,  he  ap- 
peared very  much  emaciated  (I  had  almoft  faid, 
mortifiedj  by  fevere  fi:udies,and  intenfe  applicati- 
ons of  thought. — Hence  his  voice  w-as  a  little  lan- 
guid, and  too  low  for  a  large  alfembly  ;  though 
much  relieved  and  advantaged  by  a  proper  em- 
phafis,  juft  cadence,  well  placed  paufes,  and 
great  diiiindlnefs  in  pronunciation. — He  had  a 
piercing  eye,  the  truell:  index  of  the  mind. — His 
afpedt  and  mein  had  a  mixture  of  feverity  and 
pleafantnefs.  He  had  a  natural  turn  for  gravity  and 
fedatenefs  ;  ever  contemplative  ;  and  in  conver- 
fation  ufually  referved,  but  always  obfervant  of  a 
genuine  decorum,  in  his  deportment  ;  free  from 
fullen,  fupercilious,  and  contemptuous  airs,  and 
without  any  appearance  of  oflcntation,  levity,  or 
vanity. — As  to  imagination,  he  had  enough  of  it 
for  a  great  and  good  man":  but  the  gaieties  of  a 
luxuriant  fancy,  fo  captivating  to  many,  were 
what  he  neither  affedted  himfelf,  nor  was  much 
delighted  with  in  others. — He  had  a  natural  flea- 

dinefs 


X  A    BRIFF   ACCOUNT    OF 

dinefs  of  temper,  and  fortitude  of  mind  ,•  which, 
being  fandified  by  the  fpirit  of  God,  was  ever  of 
vaft  advantage  to  him,  to  carry  him  through  dif- 
ficult fervices,  and  fupport  him  under  trymgaf- 
fiiCtions,  in  the  courfe  of  his  life. — Perfonal  in- 
juries he  bore  with  a  becoming  meeknefs  and 
patience,  and  a  difpolition  to  forgivenefs. — The 
humility,  modefly,  and  ferenity  of  his  behaviour, 
much  endeared  him  to  his  acquaintance ;  and 
made  him  appear  amiable  in  the  eyes  of  fuch  as 
had  the  privilege  of  converfing  with  him. — He 
was  a  true  and  faithful  friend  ;  and  llicwed  much 
of  a  difniterefted  benevolence  to  his  neighbour. 
— The  feveral  relations  fuftained  by  him,  he 
adorned  with  an  exemplary  condutfl ;  and  was 
folicitous  to  fill  every  Ration  with  its  proper 
duty. — He  kept  up  an  exteniive  correfpondence, 
w  ith  Miniflers  and  others,  in  various  parts ; 
and  his  letters  always  contained  fome  lignificant 
and  valuable  communications. — In  his  private 
walk,  as  a  Chriftian,  he  appeared  an  example  of 
truly  rational,  coniiflcnt,  uniform  religion  and 
virtue  ;  a  fhining  inftance  of  the  power  and  effi- 
cacy of  that  holy  faith,  which  he  was  fo  firmly 
attached  to,  and  fo  flrenuous  a  defender  of  He 
exhibited  much  of  fpirituality,  and  a  heavenly 
bent  of  foul.  In  him  one  faw  the  loveliefl:  ap- 
pearance,— a  rare  aiTemblage  of  Chriflian  graces, 
united  with  the  richeft  gifts,  and  mutually  fab- 
fcrvingr  and  recommending  one  another. 


*o *^^ — ~..^..-.j_. 


As  a  fcholar,  his  intellectual  furniture  exceeded 
what  is  common,  under  the  difad vantages  we 
labour  of  in  this  rem.ote  corner  of  the  world.  He 
very  early  difcovered  a  genius,  above  the  ordinary 
fize :  which  gradually  ripened  and  expanded,  by- 
daily  exertion  and  application.  He  was  remark- 
able for  the  penetration  and  extent  of  his  under- 
ilanding,  for  his  powers  of  criticifm  and  accu- 
rate 


THE    BOOK    AND    ITS    AUTITOR.  XI 

rate  diflindion,  quickncfs  of  thought,  folidity  of 
judgment,  and  force  of  reafoning;  which  made 
him  an  acute  and  ftrong  difputant.  By  nature 
he  was  formed  for  a  logician,  and  a  metaphy- 
fician  ;  but  by  fpeculation,  obfervation,  and  con- 
verfe,  greatly  improved.  He  had  a  good  infight 
into  the  whole  circle  of  liberal  arts  and  fciences  ; 
pofTefTed  a  very  valuable  ftock  of  clafTical  learn- 
ing, philofophy,  mathematics,  hifiory,  chrono- 
logy, &c.  By  the  blefllng  of  God  on  his  inde- 
fatigable fludioufnefs,  to  the  laft,  he  was  con- 
ftantly  treafuring  up  ufeful  knowledge,  both 
human  and  divine. 

Thus  he  appears  uncommonly  accompliflied 
for  the  arduous  and  momentous  province,  to 
which  he  was  finally  called.  And  had  heaven  in- 
dulged us  with  the  continuance  of  his  pre- 
cious life,  we  have  reafon  to  think,  he  would 
have  graced  his  new  ftation,  and  been  a  fignal 
bleiTmg  to  the  College,  and  therein  extenfively 
ferved  his  generation,  according  to  the  will  of 
God. 

After  all,  it  mufl  be  owned,  Divinity  was  his 
favourite  ftudy ;  and  the  Miniftry,  his  moft  de- 
lightful employment.  Among  the  luminaries 
of  the  Church,  in  thefe  American  regions,  he 
w^as  juflly  reputed  a  fi:ar  of  the  firft  magnitude. 
Throughly  verfed  in  all  the  branches  of  theo- 
logy, didadlic,  polemic,  cafuillic,  experimental, 
and  pradlical.  In  point  of  divine  knowledge  and 
fkill,  had  few  equals,  and  perhaps  no  fuperior, 
at  leaft  in  thefe  foreign  parts.  On  the  maturelt 
examination  of  the  diil'ercnt  fchemes  of  prin- 
ciples, obtaining  in  the  world,  and  on  com- 
paring them  with  the  facred  Scriptures,  the 
Oracles  of  God,  and  the  great  llandard  of  truth, 
he  was  a  Protedant  and  a  Caivinift  in  judgment; 
adhering  to  the  main  articles  of  the   Reformed 

Religion 


5rii  A    BRIEF   ACCOUNT    OF 

Religion  with  an  unfhaken  firmnefs,  and  with  st 
fervent  zeal,  but  tempered  with  charity  and  can-, 
dour,  and  governed  by  difcretion.  He  feemcd 
as  little  as  moft  men  under  the  bias  of  educa- 
tion, or  the  pofTeflion  of  bigotry. — As  to  practi- 
cal and  vital  Chriflianity,  no  man  appeared  to 
have  a  better  acquaintance  with  its  nature  and 
importance ;  or  to  underftand  true  Religion, 
and  feel  its  power,  more  than  he  :  which  made 
him  an  excellently  fit  guide  to  inquiring  fouls, 
and  qualified  him  to  guard  them  againfl:  all  falfe 
Religion.  His  internal  fenfe  of  the  intercourfe 
between  God  and  fouls,  being  brought  by  him 
to  the  fevere  teft  of  reafon  and  revelation,  prc- 
ferved  him,  both  in  fentiment  and  conducl,  from 
the  leaft  tinclure  of  Enthuliafm. — The  accom- 
plifhed  Divine  enters  deep  into  his  character. 

As  a  Preacher,  he  was  judicious,  folid,  and 
inftruclive,  feldom  was  he  known  to  bring  con- 
troverfy  into  the  pulpit  j  or  to  handle  any  fub- 
jedl  in  the  nicer  modes  and  forms  of  fcholaftic 
difTertation.  His  fermons,  in  general,  feemed 
exceedingly  to  vary  from  his  controverfial  com- 
pofitions.  In  his  preaching,  ufually  all  was 
plain,  familiar,  fententious,  practical ;  and  very 
diftant  from  any  affedation  of  appearing  the 
great  man,  or  difplaying  his  extraordinary  abi- 
lities as  a  fcholar.  But  flill  he  ever  preferved 
the  character  of  a  fkilful  and  thorough  Divine. 
The  common  themes  of  his  miniftry  were  the 
moft  weighty  and  profitable:  and  in  fpecial, 
the  great  truths  of  the  Gofpel  of  Chrift,  on  which 
he  himfelf  lived  by  faith.  His  method  in 
preaching  was,  firft  to  apply  to  the  underftand- 
ing  and  judgment,  labouring  to  enlighten  and 
convince  them ;  and  then  to  perfuade  the  will, 
engage  the  aftedtions,  and  excite  the  adive 
powers  of  the  foul.— His   language    was    with 

propriety 


THE    BOOK    AND    ITS     AUTHOR,  XUI 

propriety  and  purity,  but  with  a  noble  negli, 
gence ;  nothing  ornamented.  Florid  diction 
was  net  the  beauty  he  preferred.  His  talents 
were  of  a  fupcrior  kind.  He  regarded  thoughts,^ 
rather  than  words.  Precilion  of  fentiment  and 
clearnefs  of  exprellion  are  the  principal  charac- 
teriftics  of  his  pulpit-ftile.  Neither  quick  nor 
flow  of  fpeech,  there  was  a  certain  pathos  in  his 
utterance,  and  fuch  fkill  of  addrefs,  as  feldom 
failed  to  draw  the  attention,  warm  the  hearts,  and 
ftimulate  the  confciences  of  the  auditory.  He 
lludied  to  ihew  himfelf  approved  unto  God,  a 
workman  that  needed  not  to  be  aihamed,  rightly 
dividing  the  word  of  truth. — And  he  was  one 
that  gave  himfelf  to  prayer,  as  well  as  to  the 
miniftry  of  the  word.  Agreeably  it  pleafed  God 
to  put  great  honour  upon  him,  by  crowning  his 
labours  with  furprizing  fuccefres,in  the  converiion 
of  iinners,  and  the  edification  of  faints,  to  the 
advancement  *of  the  kingdom  and  glory  of  God 
our  Saviour  Jefus  Chrilf. 

Mr.  Edwakds  diilinguiflied  himfelf  as  a  writer, 
efpecially  in  controverfy,  which  he  was  called 
to  on  a  variety  of  occaiions.  Here  the  fuperiority 
of  his  genius  eminently  appeared.  He  knew  to 
arrange  his  ideas  in  an  exact  method:  and  clofe 
application  of  mind,  with  the  uncommon  ftrength 
of  his  intelle^flual  powers,  enabled  him  in  a  man- 
ner to  exhauft  every  fubjecl  he  took  under  con- 
fideration.  He  diligently  employed  the  latter 
part  of  his  life  in  defending  Chrillianity,  both 
in  its  dodrinal  and  pradlical  views,  againft  the 
errors  of  the  times.  Befides  his  excellent  wri- 
tings in  behalf  of  the  power  of  godlinefs,  which 
fome  years  ago  happily  prevailed  in  many  parts 
of  the  Britilh  America ;  he  alfo  made  a  noble 
ftand  againft  Enthuliafm  and  falfe  Religion,  when 
it  threatened  to  fpread,  by  his  incomparable  trea- 

tife 


XiV  A  "BRIEF    ACCOUNT    OF 

tife  upon  Religious  Affcdlions.  And  more  lately 
in  oppolition  to  Pelagian,  Armmian,  and  other 
falfe  principles,  he  publifhed  a  very  elaborate 
treatife  upon  the  Liberty  of  the  Huinari  Will. 
A  volume,  that  has  procured  him  the  elogy  of 
eminent  Divines  abroad.  Several  ProfeiTors  of 
Divinity  in  the  Dutch  Univerfities  very  lately 
fent  him  their  thanks,  for  the  afliftance  he  had 
given  them  in  their  inquiry  into  fome  contro- 
verted points ;  having  carried  his  own  further 
than  any  author  they  had  ever  feen. — And  now 
this  volume  of  his,  on  the  great  Chriftian  Doc- 
trine of  Original  Sin,  is  prefented  to  public  view. 
"Which,  though  ftudiouOy  adapted  to  lower  capa- 
cities, yet  carries  in  it  the  evident  traces  of  his 
great  genius,  and  feems  with  fuperior  force  of 
argument  to  have  entirely  baffled  the  opponent. 

Befides  numerous  other  fair  manuscripts,  he 
has  a  volume  *  on  the  Nature  of  Virtue'; 
"which  he  deiigned  fiiould  follow  the  prefent  one 
into  the  public  light.  It  is  hoped,  that  we 
fhall  yet  ice  it;  and  that  they  who  have  the 
care  of  his  papers,  will  confult  the  common 
benefit,  by  publilhing  more  of  the  valuable  re- 
mains of  this  great  man  :  by  which,  he  being 
dead,  may  ftill  fpeak  for  the  inftrudion  of  fur- 
vivors. 

His  writings  will  perpetuate  his  memory,  and 
make  his  name  blolfom  in  the  dufl.  And  the 
blefiing  of  heaven  attending  the  perufal  of  them, 
will  make  them  effedlually  conducive  to  the 
glory  of  God,  and  the  good  of  fouls ;  which  will 
brighten  the  author's  crown,  and  add  to  his  joy, 
in  the  day  of  future  retribution. 

In  fine,  the  candid  reader  will  excufe  the  im- 
perfedions   in   this   fketch  of  a  Charader   and 

♦  Which  was  publifhed  fmce  by  Mr.  De  Coetlogon, 

Account 


THE     BOOK    AND    ITS     AUTHOR.  XV 

Account  of  the  deceafed  man  of  God.  It  is 
hoped,  fomc  good  hand  will  give  us  the  Me- 
moirs of  his  Life  at  large,  and  do  greater  juftice 
to  his  merits. 

Some  lines  in  verfe,  publilhed  on  occafion  of 
his  Death,  deferve  a  place  here. 

Great  EDWARDS  dead !  how  doleful  is  the  found? 
How  vail  the  ftrokc  !  how  piercing  is  the  wound  ? 
Heaven  now  impatient  of  our  numVous  crimes. 
Scourges  the  bold  rebellion  of  the  times  : 
The  fatal  melfenger,  commilfiou'd  firft 
To  bring  the  learn'd  and  pious  Burr  to  duft. 
Scarce  gave  us  leave  to  dry  our  weeping  eyes. 
And  bid  the  dawn  of  glimmering  hopes  arife. 
When  lo !  with  dreadful  aim  and  pointed  dart. 
The  arrow  flies,  and  pierces  Edwards'  heart. 
Oh  painful  ftroke !  diflreflTing  hand  of  Death ! 
No  vulgar  mortal  then  refign'd  his  breath  j 
Nor  can  the  mufe  in  deepeft  numbers  tell, 
"  How  Zion  trembled  when  this  pillar  fell. 
"  Sure  Nature's  felf  with  all  her  ample  ftore, 
'*  Can  fumilh  fuch  a  pomp  for  Death  no  more!'* 


THE    AUTHOR'S 

P    R    E    F    A    C     E 


^  i  ^  H  E  following  difcourfe  is  intended,  not 
-*-  merely  as  an  Anfwer  to  any  particular 
Book  written  againll  the  Doftrine  of  Original 
Sin,  but  as  2i general  Defence  of  ihdit  great  im- 
portant doftrine,  Neverthelefs,  I  have  in 
this  Defence  taken  notice  of  the  main  things 
faid  againft  this  Doftrine,  by  fuch  of  the 
more  noted  oppofers  of  it,  as  I  have  had  op- 
portunity to  read ;  particularly  thofe  two 
late  writers.  Dr.  Turnbull,  and  Dr.  Tay- 
lor of  Norwich  ;  but  efpecially  the  latter, 
in  what  he  has  publifhed  in  thofe  two  Books 
of  his,  the  firft  entitled,  Ti>e  Scripture  Doc- 
trine of  Original  Sin  propqfed  to  free  and  candid 
Exa?7tination  ;  The  other,  his  Key  to  the 
Apojlolic  Writings,  with  a  Paraphrafe  and 
Notes  on  the  Epijlle  to  the  Ro?nans»  According 
to  my  obfervation,  no  one  book  has  done  fo 
much  towards  rooting  out  of  thefe  Weftern 
parts  of  New-England,  the  principles  and 
fcherae  of  religion  maintained  by  our  pious 

b  and 


XVIU  THE    AUTHORS    PREFACJE. 

and  excellent  forefathers,  the  divines  and 
Chriilians  who  firft  fettled  this  country,  and 
ahenating  the  minds  of  many  from  what  I 
think  are  evidently  fome  of  the  main  doc- 
trines of  the  Gofpel,  as  that  which  Dr.  Ta  y* 
LOR  has  publifhed  againft  the  doftrine  of 
Origmal  fin.  This  Book  has  now  for  many 
years  been  fpread  abroad  in  the  land,  -with- 
out any  Anfwer  to  it,  as  an  Antidote  ;  and 
fo  has  gone  on  to  prevail  with  little  controul. 
I  have  indeed  heard,  that  an  Anfwer  to  it 
has  been  publifhedby  Dr.  Jennings  of  Lon- 
don :  but  never  faw  it  nor  heard  of  its  being 
in  thefe  American  parts  :  So  that,  however 
fufficient  it  may  be,  it  has  been  of  no  fervice 
to  that  purpofe  here.  And  in  as  much  as 
^iboviiffteen  years  (if  I  miftake  not)  have  elap- 
fed,  fmce  Dr.  Taylor's  Piece  has  been  in 
the  hands  of  fome,  there  is  a  manifefl  need 
of  fome  other  Antidote,  for  the  fake  of  fuch 
as  dwell  in  this  part  of  the  world.  The  pro- 
viding one  is  what  I  have  attempted  in  the 
following  work  ;  wherein  I  have  clofely  at- 
tended to  that  piece,  in  all  its  parts,  and  have 
endeavoured  that  no  one  thing  there  faid,  of 
any  confequence  in  this  controverfy,  (liould 
pais  unnoticed,  or  that  any  thing  which  has 

the 


THE    AUTHORS    PREFACE.  XIX 

thesappearance  of  an  argument,  in  oppofiti- 
on  to  this  doftrine,  (hould  be  left  unanfwcr- 
ed.  I  look  on  the  doclrine  as  of  great  im- 
portance ;  which  every  body  will  doubtlefs 
own  it  is,  if  it  be  true.  For,  if  the  cafe  be 
fuch  indeed,  that  all  mankind  are  by  nature 
in  a  (late  of  total  ruin,  both  with  refpect  to 
the  moral  evil  they  are  the  fubjefts  of,  and  the 
affiiBive  evil  they  are  expofed  to,  the  one  as 
the  confequence  and  punifliment  of  the  other, 
then  doubtlefs  the  gxtTntfalvation  by  Christ 
{lands  in  direft  relation  to  this  ruin,  as  the 
remedy  to  the  difeafe  ;  and  the  whole  Go/pel, 
or  doftrineof  falvation,  m\x{}ifuppof£  it ;  and 
all  real  belief,  or  true  notion  of  that  Gofpel, 
muft  be  built  upon  it.  Therefore,  as  I  think 
the  doftrine  is  moft  certainly  both  true  and  im- 
portant,. I  hope,  my  attempting  a  vindicafion 
of  it,  will  be  candidly  interpreted  ;  and  that 
what  I  have  done  towards  its  defence  will  be 
impartially  confidered,  by  all  that  will  give 
themfelves  the  trouble  to  read  the  enfuing 
difcourfe. 

N.  B.  I  had  finiflied  my  Defence  of  the 

Doftrine  of  Original  Sin,  and  prepared  the 

copy  (as  here  you  have  it)  for  the  prefs,  and 

had  wrote  the  preceding  part  of  this  Preface, 

bs  before 


XX  THE    AUTHORS    PREFACE, 

before  I  had  received  the  leafl  intimation  of 
any  thing  written  or  intended  to  be  written 
by  the  Rev.  Mr.  Niles,  in  Anfwer  to  Dr. 
Taylor. — But  having  heard,  that  his  An- 
fwer is  chiefly  confined  to  two  parts  of  Dr. 
Taylor's  Scripture-doBrine^-^-yNiX^aoMi  fo 
particularly  replying  to  the /^/>i  part  of  that 
Book,  or  the  large  Supplement  ;  and  it  being 
the  defign  of  the  following  Difcourfe  to  ex*^ 
amine  every  thing  material  throughout  the 
u'hole  book,  and  many  things  in  that  other 
book  of  Dr.  T — r  s,  containing  his  Key  and 
Expofition  on  Romans ;  as  alfo  many  things 
written  in  oppofition  to  this  doftrine  by 
fome  other  modern  authors  ;  and  moreover, 
my  Difcourfe  being  not  only  intended  for  an 
Anfwer  to  Dr.  Taylor,  and  other  oppo^ 
fefs  of  the  Doftrine  of  Original  Sin,  but 
(as  was  obferved  above)  for  a  gaieral  Defence 
of  that  DoQrine  ;  producing  the  Evidence  of 
the  Truth  of  the  Doctrine,  as  well  as  anfwer- 
ing  Obje&ions  made  againft  it  :• — confidering 
thefe  things,  I  fay,  I  hope  this  attempt  of 
mine  will  not  be  thought  needlefs,  nor  be  al-. 
together  ufelefs.  And  poffibly,  even  in  thofe 
parts,  where  the  fame  fubjefls  and  arguments 
are  handled  by  us  both,  the  two  books  may 

receive 


THE    author's     preface.  XXl 

receive  light  from  each  other,  and  may  con- 
firm  one  another  ;  and  fo  the  common  defign 
be  the  better  fubferved. 

I  would  alfo  hope,  that  tlie  ex tenjive fiefs  of 
the  plan  of  the  following  treatife  will  excufe 
the  lerigth  of  it.     And  that  when  it  is  confi- 
dered,  how  much  was  abfolutely  requifite  to 
the  full  executing  of  a  defign  formed  onfuch 
a  plan  :  how  much  has  been  written  agauijl 
the  doftrine  of  Original  Sin,  and  with  what 
plaufibility ;  and  how  ftrong  the  prejudices  of 
many  are  in  favor  of  what  is  faid  in  oppojition 
to  this  Doftrine  ;  and  that  it  cannot  be  ex- 
pected, any  thing  fliort  of  a/////  confi deration 
of  almofl  every  argument  advanced  by  the 
main  oppofers,  efpecially  by  this  late  and 
fpecious  writer.   Dr.  Taylor,  will  fatisfy 
many  readers  ;    and  alfo,   how  much  muft 
unavoidably  be  faid  in  order  to  a  full  hand- 
ling of  the  arguments  in  defence  of  the  doc« 
trine  ;  and  how  i?nportant  the  doftrine  mull 
be,  if  true;  I  fay,  when  fuch  circumflances 
as  thefe  are  confidered,  I  truft,  the  length 
of  the  following  difcourfe  will  not  be  thought 
to  exceed  what   the   cafe    really   required. 
However,  this  muft  be  left  to  tlie  Jugdmcnt 
of  the  intelligent  and  candid  reader. 

SiQckhrid^e,  May  z6,   1/57^ 


The  following  Books,  wrote  by  the  fame  Author, 
may  be  had  of  J.  Murgatroyd,  Chifwell-Street^ 

Moorfields, 

1.  A  Treatifc  concerning  Religious  AfFe£^ions,     6s. 

2 .  An  Inquiry  concerning  the  freedom  of  the  Will,     6s. 

3.  The  Life  of  David  Brainerd,  Minifter  oftheGofpel, 

6s. 

4.  An  Hiftor)'  of  the  Work  of  Redemption,     6s. 

5.  Life  and  Sermons,     3s  6d. 

6.  Two  DilTertatjons  on  the  Nature  of  true  Virtue,     2s. 

7.  The  Juftice  of  God  in  the  Damnation  of  Sinners,    6d, 

8.  The  Eternity  of  Hell  Torments,     6d. 

9.  A  Volume  of  Sermons     6s. 

The  laft  two  Books  were  never  before  Printed. 

tikcwife  the  Works  of  Many  other  Eminent  Calviniftic 
Writers,   fuch  as  Toplady.    Gill,  Owen,  Romain, 

Alfo  Books  Bought  or  Exchanged, 


THE 

CONTENTS. 

PART     I. 

WHEREIN  are  confidercd  fome  Evidences 
of  original  Sin  from  Fa^s  and  Events^ 
as  found  by  Obfervation  and  Experience  :  toge- 
ther with  Reprefentations  and  Teftimonies  of  ho- 
ly Scripture,  and  the  Confeflion  and  Alfertions  of 
Oppofers. 

CHAP.    I. 

The  Evidence  of  Original  Sin  from  what  appears  in  Fa^l 
of  the  Sinfulnefs  of  Mankind. 

Sect.  I.  ^// Mankind  do  conftantly,  in  all  Ages,  without 
Fail  in  any  one  Inflance,  run  into  that  moral  Evil,  which 
is  in  EfFedl  their  own  utter  and  eternal  Perdition,  in  a  to- 
tal Privation  of  God's  Favor,  and  fufFering  his  Vengeance 
and  Wrath.  Paze.   i . 

Sect.  H.  It  follows  from  the  Propofition  proved  in  the 
foregoing  Se6tion,  that  all  Mankind  are  under  the  Influ- 
ence of  a  prevailing  effeHual  Tendency  in  their  Nature,  to 
that  Sin  and  Wrckednefs,  which  implies  their  utter  and 
eternal  Ruin.  P^^g^-   18. 

Sect.  IH.  That  Propenfity,  which  has  been  proved  to  be 
in  the  Nature  of  all  Mankind,  mult  be  a  very  evil,  dtpra- 
ved,  ^nd  pernicious  Propenfity  ;  making  it  manifeft,  that 
the  Soul  of  Man,  as  it  is  by  Nature,  is  in  a  corrupt,  fallen 
7ii\d  ruined  State  :  Which  is  the  other  Part  of  the  Confc- 
quence,  drawn  from  the  Propofuion  laid  down  in  the  hrit 
Section.  '  Page  29. 

Sect. 


../  THE    CONTENTS* 

Sect.  IV.  The  Depravity  of  Nature  appears  by  a  Propen- 
penfity  in  all,  to  fin  iifimediately,  as  foon  as  they  are  ca- 
pable of  it,  and  to  fm  continually  znd  pngreffively  ^  and  alfo 
by  the  Remains  of  Sin  in  the  kji  of  Men.  Page  36 

StCT.  V.  The  Depravky-of  Nature  appears,  in  that  the 
general  Confequence  of  the  State  and  Tendency  of  Man's 
Nature  is  a  much  greater  Degree  ofSm,  than  Righteoufnefs  \ 
not  only  with  Refpe£l  to  Value  and  Demerit,  butlikewife 
Matter  and  Quantity.  /  Page  ^1^ 

Sect.  VI.  The.  Corruption  of  Man*s  Nature  appears  by  its 
Tendency,  in  its  prefent  State,  to  an  extreme  Degree  of 
Folly  and  Stupidity  in  Matters  of  Religion.  Page  54. 

Sect.  VII.  That  Man's  Nature  is  corrupt,  appears,  in 
that  vaftly  the  griater  Part  of  Mankind,  in  all  Ages,  have 
been  wicked  Men.  '  P^g^  69 • 

Sect.  VIII.  The  native  Depravity  of  Mankind  appears, 
in  that  there  has  been  fo  little  good  Effe5i  of  fo  manifold  and 
great  Means  ufed  to  promote  Virtue  in  the  World. 

Page%s^ 

Sect.  IX.  Sevefal  £'iv///w7j  of  the  Arguments  for  Depravity 
of  Nature,  from  Trial  and  Events,  confidered. 

Evnfion  I.  Adam's  Nature,  and  the  Nature  of  the  Angels  that 
fell,  was  not  fmful,  yet  xhe.y finned :  and  ^// Mankind  may, 
without  cL  fmful  Nature,  fin  as  well  as  they.         Page  113, 

E-vaJion  II.  Man's  own  Free-zviU  is  a  Q2l\i{c  fufficient  to  ac- 
count for  the  general  Wickednefs  of  the  Vv  orld. 

Page  iig, 

Evnjton  III.  The  Corruption  of  the  World,  may  be  owing, 
not  to  a  depraved  Nature,  but  to  bad  Example,     Page  122. 

Evajion  IV.  The  general  Prevalence  of  Wickednefs  may 
\N'ithout  fuppofnig  a  corrupt  Nature,  be  accounted  for  by 
our  Senfcs  being  jirji  in  Exercife,  and  our  anmuil  Pajjtons 
£;etting  the  Start  ot  Reafon.  Page  130. 

Evafim  V.  Men  in  this  World  are  In  a  State  of  Trial ;  it  is 
therefore  fit,  tliat  their  Virtue  fhould  be  tried  by  Oppoftion^ 
hodi  from  \^'ithout  and  from  within.  Pcige  134. 

CHAP. 


THE   CONTENTS.  XXV 

C  H  A  P.      II. 

Unlvgrfal  Mortality  proves  original  Sin  ;  particularly  the  Death 
of  Infants,  with  its  vadous  Circumftances,         Pa^e  137 


PART      11. 

Containing  Obfcn^ations  on  particular  Parts  of 
the  holy  Scriptures ,  which  prove  the  Do(ftrine  of 
orginal  Sin.  Fage  1 50. 

C  H  A  P.    I. 

Obfervations  relating  to  Things  contained  in  the  three  firjl 
Chapters  of  Genejisj  with  Reference  to  the  Do6lrine  of 
Original  Sin. 

Sect.  I.  Concerning  originaJ  Rtghteoufnefs  ;  and  whether 
our  firft  Parents  were  created  with  Righteoufnefs  or  moral 
Reditude  of  Heart  \  Page  158. 

Sect.  II.  Concerning  xh^  Kind  of  Death ,  threatned io  our 
firft  Parents,  in  Cafe  they  (hould  eat  of  the  forbidden 
Fruit.  Page  177^ 

Sect.  III.  Wherein  it  is  enquired,  whether  there  be  any 
thing  in  the  Hiftory  in  the  three  firft  Chapters  of  Genefis, 
which  ftiould  lead  us  to  fuppofe,  that  God,  in  his  Confti- 
tution  with  Adam,  dealt  zvith  Mankijjd  in  general^  as  inclu- 
ded in  their  firft  Father  :  and  that  the  Threatningoi  Death, 
in  Cafe  he  ftiould  eat  the  forbidden  Fruit,  had  Ref peel  not 
pnly  to  him,  hul  to  his  pojierity  ?  Page  1^7. 

CHAP.    IT. 

Obfervations  on  other  Parts  of  the  holy  Scriptures,  chiefly  in 
the  Old  Tejlavunty  that  prove  original  Sin,  Page  2x1, 

CHAP.    Ill, 

Obferv^ations  on  various  other  Places  of  Scripture,  principal- 
ly in  the  New  Tejlament,  proving  the  Dodrine  of  Origi- 
nal Sin, 

c  Sect. 


XXVI  THE    CONTENTS. 

Sect.  I.  Obfenations  on  Joh.  i'lh  6.  In  Conneaion  with 
fome  other  Paflages  in  the  Nevv-Teftament  ;  fhevving  all 
to  be  F/eJh,  by  natural  Birth.  Page  227. 

Sect.  II.  Obfer\'ations  on  Rom.  ill.  g, — 24.  fhewing, 
that  All  in  their/r/?  Slate  are  Wkhd.  Page  2  39 ! 

Sect.  III.  Obfervations  on  Rom.  v.  6, — 10.  Eph.  ii.  3. 
with  the,  Context ;  and  Rom.  vii.  confirming  it,  that  All 
in  their /r/?  State  are  Wicked.  Page  251 

CHAP.    IV. 

Containing  Obferi-ations  on  Rom.  v.  12,  to  the  End. 

Sect.  I.  Remarks  on  Dr.  T — r*s  Way  of  explaining  this 
Paragraph .  Page  271. 

Sect.  II.  Obfer\'ations,  (hewing  the  true  Connexion ^  Scope 
and  Senfe  of  this  remarkable  Paragraph  ^  with  fome  Re- 
flexions on  the  Evidence,  which  we  here  have,  of  the 
Do6lrine  of  original  Sin.  Page  309. 

PART    IIL 

Obferving  the  Evidence  given  us,  relative  to  the 
Docftrine  of  Original  Sin,  in  what  the  Scriptures 
reveal  concerning  the  Redemption  by  Christ. 

Page  329. 

CHAP.    I. 

The  evidence  of  Original  Sin  from  the  Nature  of  Redemp- 
tion, in  the  Procurement  of  it :  which  is  fuperfeded  by  Dr. 
T — r's  Scheme.  Ptig^  329* 

CHAP.    II. 

The  Evidence  of  the  Dodrlne  of  Original  Sin  from  what 
the  Scripture  teaches  concerning  the  Application  of  Re- 
demption, page  339- 

PART 


THE    CONTENTS^  XxVll 

PART    IV. 

Containing  Anfvvers  to  Objections.     Fage  353. 

CHAP.    I. 

Concerning  that  Obje£lion,  That  to  fuppofe  Men  to  bs 
BORN  /«  Siriy  without  their  Choice,  or  any  previous  A6t 
of  their  own,  is  to  fuppofe  what  is  inconfijhnt  with  the 
Nature  of  Sin.  And  Ketiedions  Ihewing  the  Incorjijicnce 
of  Dr.  T — r's  Arguings  from  this  Topic.        Page  353. 

CHAP.    n. 

Concerning  that  Objc6lion  againfl  the  Do<Elnnc  of  native 
Corruption,  That  to  fuppofe.  Men  receive  their  firfl 
Exiilence  in  Siriy  is  to  make  Him  who  is  the  Author  of 
their  Being,  alfo  the  Author  of  their  Depravity.    Page  359. 

CHAP.     HI. 

That  great  Obje6lion  againfl  the  Imputation  of  Adanis  Sin,  - 
to  his  Pofterity  confidered,  That  fuch  Imputation  is  unjult 
and  unreafonable,  in  as  much  as  Adam  and  his  Pollerity 
are  not  One  and  the  fame.  With  a  brief  Refle£lion  fub- 
joined,  on  what  fome  have  fuppofed,  of  God's  imputing 
the  Guik  qS.  Adam's  Sin  to  his  Pofterity,  but  in  an  infinitely 
lefs  Degree t  than  to  Adam  himfelf.  Page  371. 

CHAP.     IV. 

Wherein  feveral  other  ObjeSlions  are  confidered. — Vvz. 

That  at  the  Refloratian  of  the  World  after  the  Flood,  God 
pronounced  equivalent,  or  greater  Blejfings  on  Noah  and 
his  Sons,  than  he  did  on  Adam  at  his  Creation. 

Page  403. 

That  the  Do£lrine  of  Original  Sin  difparages  the  divine 
Goodnefs  in  giving  us  our  Being,  and  leaves  us  no  reafon  lu 
thank  God  for  it,  as  a  Gift  of  his  Beneficence.    Page  40; . 

That 


XXVlll  THE    CONTENTS. 

That  at  the  Day  of  Judgment  y  the  Judge  will  deal  with  every 
man  ftngly  and  feparately,  rendering  to  every  Man  accord^ 
ing  to  his  own  Works,  and  his  Improvements  oi perfonal 
Talents.  Page  410. 

That  the  Word,  Lnputey  is  never  ufed  in  Scripture,  but  with 
Refped  to  Men's  own  perfonal  A€ts.  Page  414. 

That  littU  Children  are  propofed  as  Patterns  of  Humility ^ 
^eclneJsy-2iXA  Innocence.  Page  ^16, 

That  the  Do£lrinc  of  Original  Sin  pours  Contempt  upon  the 
human  Nature.  Page  418, 

That  it  tends  to  beget  in  us  an  ///  Opinion  of  our  Fellow- 
Creatures,  and  to  promote  lU-will  and  mutual  Hatred. 

Page  418. 

That  it  hinders  our  Comfort^  and  promotes  Ghominefs  of 
Mif^d,  '  Page  419. 

That  it  tends  to  encourage  Men  in  Sin^  and  leads  to  all  Man- 
ner of  Iniquity.  Page  420. 

That  if  this  Dodlrine  be  true,  it  mud  be  unlawful  to  beget 
Children,  P^g^  421. 

That  it  is  ftrange,  this  Dodrine  fhould  be  no  oftner,  and  not 
more  plainly y  fpoken  of  in  Scripture  ;  it  being,  if  true,  a 
very  importafit  Do£trine.  Page  428. 

That  Chriji  fays  not  one  Word  of  this  Doctrine,  throughout 
the  four  Go/pels.  Page  424. 


The    CONCLUSION. 

Containing  fome  brief  Obfervations  on  certain  artful  Me- 
thodsy  ufcd  by  Writers  who  are  Adverfaries  of  this 
Do6lrine,  in  order  io  prejudice  their  Readers  againft  it. 

Page  432. 


THE 


THE    GREAT 

CHRISTIAN    DOCTRINE 

O  F 

ORIGINAL    SIN 

DEFENDED. 


PART     I. 

Wherein  are  confidered  fome  Evidences  of 
Original  Sin  from  FaSIs  and  Events,  sls  found 
by  Obfervation  and  Experience,  together 
with  Reprefentations  and  Teftimonies  of 
Holy  Scripture,  and  the  Confeffion  and 
Affertions  of  Oppofers. 

CHAP.     I. 

The  Evidence  of  Original  Sin  from  zvbat  appears  in 
Fan  of  the  Siifulnefs  of  Mankind, 

Sect.    I. 

All  Mankind  do  conjiantly  in  all  Ages,  'without  Fail  in 
any  one  hfance,  run  into  that  moral  Evil,  which  is  in 
Effe5i  their  ovjn  titter  and  eternal  Perdition,  in  a  to^ 
tal  Privation  of  GOD's  Favor,  and  fi^ffering  of  his 
Vengance  and  Wrath* 

BY  Original  Sin,  as  the  phrafe  has  been  mod 
commonly  ufed  by  divines,  is  meant  the  in^ 
7:atefivful  depravity  of  the  heart.  But  yet  when  the 
do£irine  of  original  fin  is  fpoken  of,  it  is  vulgarly 
underilood  in  that  latitude,  as  to  include  not  only 

B  the 


2  Of  virtue  s  fuppofed  prevalence, 

the  depravity  of  nature,  but  the  imputation  of  Adam's 
firft  Im;  or  in  other  words,  the  liablenefs  or  ex^ 
pofednefs  of  Adam's  pofterity  in  the  divine  judge- 
ment, to  partake  of  the  punifhment  of  that  lin. 
So  far  as  I  know,  mofh  of  thofe  who  have  held  one 
cfthefe,  have  maintained  the  other  ;  and  moil  of 
thofe  who  have  oppofed  one,  have  oppofed  the 
other  :  both  are  oppofed  by  the  author  chiefly  at- 
tended to  in  the  following  difcourfc,  in  his  book 
againit  original  fm  :  and  it  may  perhaps  appear 
in  our  future  conlideration  of  the  fubjecl:,  that  they 
are  clofely  connected,  and  that  the  arguments 
which  prove  the  one  cftablifh  the  other ;  and  that 
there  are  no  more  difficulties  attending  the  allow- 
ing of  one  than  the  other. 

I  fhall  in  the  firft  place  coniider  this  doctrine 
more  efpcciaily  with  regard  to  the  corruption  of 
nature  :  and  as  we  treat  of  this,  the  other  will  na- 
turally come  into  confideration  in  the  profecutioii 
of  the  difcourfe,  as  connedled  with  it. 

As  all  moral  qualities,  all  principles  either  of 
virtue  or  vice  lie  in  the  difpofition  of  the  heart,  I 
fhall  confider  whether  we  have  any  evidence,  that 
the  heart  of  man  is  naturally  of  a  corrupt  and 
evil  difpofition.  This  is  ftrenuoufly  denied  by 
many  late  writers,  who  are  enemies  to  the  doctrine 
of  original  fm ;  and  particularly  by  Dr.  Taylor. 

The  way  w^e  come  by  the  idea  of  any  fuch  thing 
as  difpofition  or  tendency,  is  by  obferving  what 
is  conftarit  or  general  in  event ;  efpecially  under 
a  great  variety  of  circumftances  ;  and  above  all, 
when  the  effcdl  or  event  continues  the  fame 
through  great  and  various  oppoiition,  much  and 
manifold  force  and  means  ufed  to  the  contrary 
not  prevailing  to  hinder  the  efted.  I  do  not 
know  that  fuch  a  prevalence  of  effeds  is  denied 
to  be  an  evidence  of  prevailing  tendency  in  caufes 
and  agents;  or  that  it  is  expreily  denied  by  the 

oppofers 


Of  viytuesfuppofed  prevalence^,  3 

oppofers  of  the  dodtrine  of  original  fin,  that  if  in 
the  courfe  of  events,  it  univerfally  or  generally 
proves  that  mankind  are  adually  corrupt,  this 
would  be  an  evidence  of  a  prior  corrupt  propen- 
fity  in  the  world  of  mankind ;  whatever  may  be 
faid  by  fome,  which,  if  taken  with  its  plain  con- 
fequences,  may  feem  to  imply  a  denial  of  this; 
which  may  be  confidered  afterwards.  But  by- 
many  the  fad:  is  denied  :  That  is,  it  is  denied, 
that  corruption  and  moral  evil  is  commonly  pre- 
valent in  the  world.  On  the  contrary,  it  is  infill- 
ed on,  that  good  preponderates,  and  that  virtue 
has  the  afcendant. 

To  this  purpofe  Dr.  Turnbull  fays,  *  ''  With 
"  regard  to  the  prevalence  of  vice  in  the  world, 
"  men  are  apt  to  let  their  imagination  run  out  up- 
''  on  all  the  robberies,  piracies,'murders, perjuries, 
*'  frauds,  malTacres,  aliaflinations  they  have  either 
"  heard  of,  or  read  in  hiftory  ;  thence  concluding 
"  all  mankind  to  be  very  wicked  :  as  if  a  court  of 
"  juflice  were  a  proper  place  to  make  an  eftimate 
*'  of  the  morals  of  mankind,  or  an  hofpital  of  the 
"  healthfulnefs  of  a  climate.  But  ought  they  not 
''  to  confider,  that  the  number  of  honefl  citizens 
"  and  farmers  far  furpaiTes  that  of  all  forts  of  cri- 
^^  minals  in  any  ftate,  and  that  the  innocent  and 
"  kind  adiions  of  even  criminals  themfelves  fur- 
"  pafs  their  crimes  in  numbers  ;  that  it  is  the 
"  rarity  of  crimes,  in  comparifon  of  innocent  or 
"  good  actions,  which  engages  our  attention  to 
**  them,  and  makes  them  to  be  recorded  in  hif- 
**  tory,  while  honed,  generous,  domeilic  adions 
*'  are  overlooked,  only  becaufe  they  are  fo  com- 
**  mon  ?  As  one  great  danger,  or  one  month's  iick- 
*'  nefs  fhall  become  a  frequently  repeated  flory 
"  during  a  long  life  of  health  and  fafety.     Let  not 

the 

*  MoralPJjil.  p.  28Q,  290. 

B  2 


4  Q/  g^^^^  interpofmg^ 

"  the  vices  of  mankind  be  multiplied  or  mag-- 
''  nified.  Let  us  make  a  fair  eftimate  of  human 
"  life,  and  fet  over  againft  the  Ihocking,  the  af~ 
*'  tonifhing  inltances  of  barbarity  and  wickednefs 
*'  that  have  been  perpetrated  in  any  age,  not  on- 
'*  iy  the  exceeding  generous  and  brave  actions 
"  with  which  hiftory  fliines,  but  the  prevaling  in- 
*'  nocency,  good-nature,  induflry,  felicity,  and 
<^  cheerfulnefs  of  the  greater  part  of  mankind  at 
'*  all  times  ;  and  we  fhall  not  find  reafon  to  cry 
*'  out,  as  objedors  againft  providence  do  on  this 
"  occalion,  that  all  men  are  vaftly  corrupt,  and 
*'  that  there  is  hardly  fuch  a  thing  as  virtue  in  the 
*'  world.  Upon  a  fair  computation,  the  fact 
"  does  indeed  come  out,  that  very  great  villainies 
**  have  been  very  uncommon  in  all  ageSj  and 
*'  looked  upon  as  monftrous;  fo  general  is  the 
"  fenfe  and  efteem  of  virtue."  It  feeins  to  be  with 
a  like  view  that  Dr.  T.  fays,  "We  muftnot  take 
*^  the  meafure  of  our-health  and  enjoymentsfrom 
"  a  lazar-houfe,  nor  of  our  underftanding  from 
"  Bedlam,  nor  of  our  morals  from  a  gaol,  p.  353." 

With  refpedl  to  the  propriety  and  pertinence  of 
fuch  a  reprefentation  of  things,  and  its  force  as  to 
the  confequence  defigned,  I  hope  we  Ihall  be  bet- 
ter able  to  judge,  and  in  fome  meafure  to  deter- 
mine whether  the  natural  difpolition  of  the  hearts 
of  mankind  be  corrupt  or  not,  when  the  things 
which  follow  have  been  confidered. 

But  for  the  greater  clearnefs,  it  may  be  proper 
here  to  premife  one  confideration,  that  is  of  great 
importance  in  this  controverfy,  and  is  very  much 
overlooked  by  the  oppofers  of  the  do6trine  of  ori- 
ginal fin  in  their  difputing  againll  it ;  which  is  this 
— That  is  to  be  looked  upon  as  the  true  tendency 
of  the  natural  or  innate  difpofition  of  man's  heart, 
which  appears  to  be  its  tendency  when  we  con- 
fider  things  as  they  are  in  them.felves,  or  in  their 

own 


Of  grace  inter pofing.  5 

own  nature,  without  the  intcrpojilion  of  dnine grace- 
Thus,  that  (late  of  man's  nature,  that  difpolition 
of  the  mind,  is  to  be  looked  upon  as  evil  and  per- 
nicious, which,  as  it  is  in  itfelf,  tends  to  extreme- 
ly pernicious  confequences,  and  would  certainly 
end  therein,  were  it  not  that  the  free  mercy  and 
kindnels  of  God  interpofes  to  prevent  that  ifiue. 
It  would  be  very  llrange  if  any  Ihould  argue  that 
there  is  no  evil  tendency  in  the  cafe,  becaufe  the 
mere  favor  and  compaltion  of  the  moft  High  may 
ilcp  in  and  oppofe  the  tendency,  and  prevent  the 
fad  cffedl  tended  to.  Particularly,  if  there  be  any 
thing  in  the  nature  of  man,  whereby  he  has  an  uni- 
verfal,  unfailing  tendency  to  that  moral  evil,  which 
according  to  the  real  nature  and  true  demerit  of 
things,  as  they  are  in  themfelves,  implies  his  ut- 
ter ruin,  that  muft  be  looked  upon  as  an  evil  ten- 
dency or  propenlity ;  however  divine  grace  may 
interpofe,  to  fave  him  from  deferved  ruin,  and  to 
over-rule  things  to  an  ilFue  contrary  to  that  which 
they  tend  to  of  themfelves.  Grace  is  a  fovereign 
thing,  exercifed  according  to  the  good  pleafure 
of  God,  bringing  good  out  of  evil ;  the  eiied:  of  it 
belongs  not  to  the  nature  of  things  themfelves, 
that  otherwife  have  an  ill  tendency,  any  more 
than  the  remedy  belongs  to  the  difeafe;  but  is 
fomething  altogether  independent  on  it,  introduc- 
ed to  oppofe  the  natural  tendency,  and  reverie  the 
courfe  of  things.  But  the  event  that  things  tend 
to,  according  to  their  own  demerit,  and  according 
to  divine  juliice,   that  is   the  event  which  they 

tend  to  in  their    own  nature;  as  Dr.  T r's 

own  words  fully  imply  {Pref.  to  Pur.  on  Ron,  p. 
187).  "  God  alone,  fays  he,  can  declare  whether 
*^  he  will  pardon  or  punifli  the  ungodlinefs  and 
"  unrighteoufnefs  of  mankind,  which  is  in  its  ozcn 
•*  ?mtm'e  punifhable."  Nothing  is  more  precife- 
ly  according  to  the  truth  of  things,  than  divine 
B  3  juftice; 


6  Grace  no  argument 

juflice:  it  weighs  things  in  an  even  balance;  it 
views  and  eftimates  things  no  otherwife  than  they 
are  truly  in  their  own  nature.  Therefore  un- 
doubtedly that  which  implies  a  tendency  to  ruin 
according  to  'he  eftimaie  of  divine ^*z{///V^,  does 
indeed  imply  iiich  a  tendency  in  its  o'wn  nature. 

And  then  it  muft  be  remembered,  that  it  is  a 
moral  depravity  we  are  fpeaking  of;  and  therefore 
when  we  are  conlidering  whether  fuch  depravity 
do  not  appear  by  a  tendency  to  a  bad  ettedt  or 
iiTue,  it  is  a  moral  tendency  to  fuch  an  illue,  that  is 
what  is  to  be  taken  into  the  account.  A  moral 
tendency  or  influence  is  by  dejert.  Then  may  it 
be  faid,  man's  nature  or  Itate  is  attended  with  a 
pernicious  or  deltruclive  tendency, in  2imoral  {cn^Q, 
Avhen  it  tends  to  that  which  deferves  mifery  and 
deftrudtion  :  and  therefore  it  equally  fhews  the 
moral  depravity  of  the  nature  of  mankind  in  their 
prefent  Itate,  Vvhether  that  nature  be  univerfally 
attended  with  an  eifeclual  tendency  to  deltruclive 
vengeance  a^lually  executedy  or  to  their  dejerving 
mifery  and  ruin,  or  their pjl  expc/ednefs  to  deftruc-P 
tion,  however  that  fatal  confequence  may  be  pre^ 
vented  by  grace,  or  whatever  the  adlual  event  be. 

One  thing  more  is  to  be  obferved  here,  viz,  that 
the  topic  mainly  mfifted  on  by  the  oppofers  of  the 
doclnne  of  original  fin,  is  the  juftice  of  God  :  both 
in  their  objedlionsagainft  the  imputation  of  Adam's 
lin,  and  alfo  againft  its  being  fo  ordered  that  men 
fhould  come  into  the  world  with  a  corrupt  and 
ruined  nature,  without  having  merited  the  dif- 
pleafure  of  their  Creator  by  any  perfonal  fault. 
Eut  the  latter  is  not  repugnant  to  God's  juftice,  if 
m,en  can  be,  and  actually  are,  born  into  the  world 
with  a  tendency  to  {in  and  to  mifery  and  ruin  for 
their  fin,  which  adually  will  be  the  confequence, 
unlefs  mere  grace  fteps  in  and  prevents  it.  If  this  be 
allowed,  the  argument  from  juftice  is  given  up : 

tor 


agai?i/l  a  corrupt  nature,  n 

for  it  is  to  fuppofe  that  their  liablencfs  to  mifery 
and  ruin  comes  in  a  way  of  jullicc  ;  otherwile 
there  would  be  no  need  of  the  interpolition  of  di- 
vine grace  to  fave  them  \  juftice  alone  would  be 
fufficient  fecurity,  if  exercifcd,  without  grace.  It  is 
all  one  in  this  difpute  about  what  is  juft  and 
righteous,  whether  men  are  born  in  a  miferable 
Hate,  by  a  tendency  to  ruin,  which  actually  follows, 
and  that  y/{/?/)' ;  or  whether  they  are  born  in  fuch 
a  Hate  as  tends  to  a  delcrt  of  ruin,  which  might 
jnftly  follow,  and  zvould  aclually  follow y  did  not 
grace  prevent.  For  the  controverfy  is  not,  what 
grace  will  do,  but  what  juftice  might  do. 

I  have  been  the  more  particular  on  this  head, 
becaufe  it  enervates  many  of  the  reafonings  and 
conclufions  by  which  Dr.T.  makes  out  his  fcheme;* 
in  which  he  argues  from  that  ftate  which  mankind 
are  in  by  divine  grace,  yea,  which  he  himfelf  fup- 
pofes  to  be  by  divine  grace ;  and  yet  not  makmg 
any  allowance  for  this,  he  from  hence  draw  s  con- 
clulions  againft  what  others  fuppofe  of  the  deplo- 
rable and  ruined  ftate,  mankind  are  in  by  the 
fall.*  Some  of  his  arguments  and  concluiions  to 
B  4  this 

*  He  often  fpeaks  of  death  and  affli<ftion  as  coming  on  Adam's 
poflerity  in  confequence  of  his  fm;  and  in  p.  20,  21,  and  many 
other  places,  hq  fuppofes  that  thefe  things  come  in  confequence  cf 
his  fm,  not  as  a  punifhment  or  a  calamit)',  but  as  a  benefit ;  but  in 
p.  23,  he  fuppofes,  thefe  things  would  be  a  great  calamity  and 
mifery,  if  it  were  not  for  the  refurreclion;  which  rcfurredion  he 
there,  and  in  the  following  pages,  and  many  other  places,  fpeaks 
of  as  being  by  Chriil;  and  often  fpeaks  of  it  as  being  by  the  grace 
of  God  in  Chrift. 

P.  63,  64,  fpeaking  of  our  being  fabjefted  to  forrcw,  labor,  and 
death,  in  confequence  of  Adams  fm;  he  reprefents  thefe  as  evils 
that  are  reverfed,  and  turned  into  advantages,  and  that  we  are  de- 
livered from  through  grace  in  Chrift.  And  in  p.  65',  ^(^^  67,  he 
fpeaks  of  God's  thus  turning  death  into  an  advantage  through  grace 
in  Chrift,  as  what  vindicates  the  juftice  cf  God  in  bringing  death 
by  Adam. 

P.  152 


8  Grace  no  argument  againjl  corrupt  nature. 

this  eife^l,  in  order  to  be  made  good,  mufl  de- 
pend on  fuch  a  fuppofition  as  this ;  that  God's 
dil'penfations  of  grace  are  redlifications  or  amend-, 
ments  of  his  foregoing  conftitutions  and  pro- 
ceedings, which  were  merely  legal ;  as  though  the 
difpeniations  of  grace,  which  fucceed  thofe  of 
mere  law,  implied  an  acknowledgment,  that  the 

pre- 

P.  152,  1 56.  It  is  one  thing  which  he  alleges  againft  this  pro- 
pofition  of  the  aflembly  vof  divines,  That  we  are  by  nature  bond- 
ilaves  to  Satan,  That  God  hath  been  pro-oiding  from  the  heginn'wg  of 
ihe  ivorld  to  this  dsiy,  njarims  means  and  dijpeifations  lopreferve  and 
refcue  mnnhvid from  the  denjil^ 

P.  168,  1 69,,  1 70.  One  thing  alleged,  in  anfwer  to  that  objec- 
tion againii  his  dodrine.  That  we  are  in  worfe  circumllances  than 
Adam,  is  the  happy  circumllances  we  arc  under  by  the  provifion 
and  means  farnifbed,  ihrou^^  free  grace  in  Chriji. 

P.  228.  Among  other  things  which  he  fays,  in  anfwering  that 
argument  againft  his  do(fi;rine,  and  brought  to  {hew  men  have 
corruption  by  nature,  n;iz,.  That  there  is  a  law  in  our  members — 
bringing  us  into  captivity  to  the  law  of  fin  and  death,  fpoken  of 
Rom.  vii.  Pie  allows  that  the  cafe  of  thofe  who  a.re  under  a  law 
threatening  death  for  ever)'  fin  (which  law  he  elfevvhere  iTiy^jhtnvs 
Its  the  naiurnl  and  proper  demerit  of  fuy  and  is  perfHly  corjfonant  to 
e-verlajiing  truth  and  righteo: fiefs )  mif  be  quite  depLrable,  if  they 
ha-ue  no  relief  from  the-  mercy  of  they  lanvgi'ver. 

P.  367 370.   In  oppofition  to  what  is  fuppcfed  of  the  mif- 

erable  ftate  mankind  are  brought  into  by  Adam's  fin,  one  thing 
he  alleges  is.  The  -noble  dcfigns  oflon-ey  manifefcd  by  ad~cancing  a  7te<w^ 
end  happy  dif pet  fa  lion,  founded  on  the  obedience  and  righleoufnefs  of 
the  Son  ofGJ;  and  that  although  by  Adam  we  are  fubjei^ed  to 
death,  yet  in  this  difpenfation  a  refurredion  is  provided ;  and  that 
Adam's  pofterily  are  under  a  mild  difpenfation  oi grace,  &c. 

P.  388,  389.  He  viiidicates  God's  dealings  with  Adam,  in 
placing  him  at  firft  under  the  rigor  of  law,  Tranfgrefs  and  die 
(which,  as  he  expreffes  it,  njcas  putting  his  happinefs  on  afoot  ex- 
tremely dangerous  J  by  (zym^y  that  as  God  had  before  determined  in 
his  oivn  brcaftyfo  he  immediately  tfahlijhed  his  co<v(:nant  upon  o-quite 
different  bottom  ^  namely,  upon  grace. 

P.  398,  399,  againft  what  R.  R.  fays,  That  God  forfook  man 
when  he  fell,  and  that  mankind  after  Adam's  fin  were  born  with- 
out the  divine  favor,  &c.  Pie  alleges  among  other  things,  Chriji's 
coming  to  be  the  propitiation  of  the  fin:  of  the  'vMe  <nMorld. — And  the 
riches  of  God's  mercy  in  gi'ving  the  promife  of  a  Redeemer  to  defray  the 
ivorks  of  the  denjil, — that  he  caught  his  finning  fallirfg  Creature  in  the 
arms  of  his  grace. 


All  men  Jin,  g 

preceeding  legal  conftitutioa  would  be  unjufl,  if 
\ci\  as  it  was,  or  at  leall  very  hard  dealing  with 
mankind ;  and  that  the  other  were  of  the  nature 
of  a  fatisfa;ltion  to  his  creatures  for  former  inju- 
ries,  or  hard  treatment:  fo  that  put  together,  the 
injury  with  the  fatisfaclion,  the  legal  and  injuri- 
cais  difpenfation  taken  with  the  following  good 
difpenfation,  which  our  author  calls  grace,  and 
the  unfairnefs  or  improper  feverity  of  the  former 
amended  by  the  goodnefs  of  the  latter,  both  to- 
gether made  up  one  righteous  difpenfation. 

The  reader  is  dclired  to  bear  this  in  mind,  what 
I  have  faid  concerning  the  interpofition  of  di- 
vine grace,  it  is  not  altering  the  nature  of 
things,  as  they  are  in  themfelves ;  and  according- 
ly when  I  fpeak  of  fuch  and  fuch  an  evil  tendency 
of  things,  belonging  to  the  prefenr  nature  and 
flate  ot  mankind,  underftand  me  to  mean  their 
tendency  as  they  are  in  ihemfelveSy  abllradled  from 
any  confiderarion  of  that  remedy  the  fovercien 
and  infinite  grace  of  God  has  provided. 

Having  premifcd  thefe  things,  I  now  proceed 
to  fay. 

That  mankind  are  all  naturally  in  fuch  a  ftate, 
as  is  attended,  without  fail,  with  this  confequence 
or  iiliie;  that  they  univerfally  run  themfelves  into 
that  which  is,  in  effed:,  their  own  utter  eternal 
perdition,  as  being  finally  accurfed  of  God,  and 
the  fubjecls  of  his  remedilefs  wrath,  through  fin. 

From  which  I  infer,  that  the  natural  Itate  of 
the  mind  of  man  is  attended  with  a  propenlity  of 
nature,  which  is  prevalent  and  cffcclual,  to  fuch 
an  iiTue ;  and  that  therefore  their  nature  is  cor- 
rupt and  depraved  with  a  moral  depravity,  that 
amounts  to  and  implies  their  utter  undoing. 

Here  I  would  firfl  confidcr  the  truth  of  the  pro-^ 
polition  j'  and  then  would  Oiew  the  certainty  of  the 

con- 


15)  All  men  Jin, 

confequences  which  I  infer  from  it.  If  both  can 
be  clearly  and  certainly  proved,  then  I  truft,  none 
"vvill  deny  but  that  the  doctrine  of  original  depra- 
vity is  evident,  and  fo  the  falfenefs  of  Dr.  T — r's 
fchemc  demonftrated ;  the  greated  part  of  whofe 
book,  that  he  calls  the  Scripture  Do5lrine  of  OrigU 
nal  Silly  &c.  is  againft  the  dodirine  of  innate  de^ 
pra-vity.  In  p.  383,  he  fpeaks  of  the  conveyance 
of  a  corrupt  and  finful  nature  to  Adam's  polterity 
as  the  grand  point  to  be  proved  by  the  maintainers 
of  the  dodtrine  of  original  fin. 

In  order  to  demonllrate  what  is  alTerted  in  the 
propolition  laid  down,  there  is  need  only  that 
thefe  two  things  ihould  be  made  manifeft :  one  is 
this  fadr,  that  ail  mankind  come  into  the  world  in 
fuch  a  fiate,  as  without  fail  comes  to  this  ilTue, 
namely,  the  univerfal  commiffion  of  fin  ;  or  that 
every  one  who  comes  to  acl  in  the  world  as  a 
moral  agent,  is,  in  a  greater  or  lefTer  degree, 
guilty  of  fin.  The  other,  is,  that  all  fin  deferves 
and  expofes  to  utter  and  eternal  deftrudion,  un- 
der God's  v/rath  and  curfe ;  and  would  end  in  it, 
"were  it  not  for  the  interpofition  of  divine  grace  to 
prevent  the  effedi:.  Both  which  can  be  abundant- 
ly demonflrated  to  be  agreeable  to  the  word  of 
God,  and  to  Dr.  T— r's  own  dodtrine.* 

That 

*  In  his  Notr  on  Rom.  v.  20,  p.  379,  he  fays  as  follows :  "  The 
*'  law,  I  conceive,  is  notadifpenfation  fuitable  to  the  infirmity  of 
•'  the  human  nature  in  our  prefent  ftate;  or  it  doth  not  feem  con- 
**  gruous  to  the  goodnefs  of  God,  to  afford  us  no  other  way  of  fal- 
**  ration  but  by  law,  whicj}  if  we  once  tranfgrefs  we  are  ruined 
**  for  ever.  For  who  then  from  the  beginning  o^  the  world  could 
**  be  faved  ?  And  therefore  it  feems  to  me,  that  the  law  was  not 
**  abfolutely  intended  to  be  a  rule  for  obtaining  life,  even  to 
**  Adam  in  Paradife  :  grace  was  the  difpenfation  God  intended  - 
**  mankind  ihould  be  under:  and  therefore  Chrill  was  fore-or- 
**  dained  before  the  foundation  of  the  world."  There  are  various 
•ther  paffages  of  this  author's  writings,  of  the  like  kind. 


All  men  Jin.  11 

That  every  one  of  mankind,  at  lead  of  them 
that  are  capable  of  acting  as  moral  agents,  are 
guilty  of  fm  (not  now  taking  it  for  granted  that 
they  come  guilty  into  the  world)  is  a  thing  moft 
'clearly  and  abundantly  evident  from  the  holy 
fcriptures;  i  Kings  viii.  46.  If  any  man  Jin  againjl 
thee,  for  there  is  no  man  that  finneth  not.  Eccl. 
vii.  20.  There  is  not  a  juft  man  upon  earth  that 
doth  goody  andjinncth  not.  Job  ix.  2,  3.  /  know  it 
is  fo  of  a  truth,  (i.  e.  as  Bildad  had  juft  before  faid. 
That  God  would  not  cait  away  a  perfecl  man,&c.) 
But  hoijo  Jhould  man  be  juft  zviih  GodF  If  be  "ucili  con^- 
tend  zvith  him,  he  cannot  anfwer  him  one  of  a  thou/and. 
To  the  like  purpofe,  Pfal.  cxliii.  2.  Enter  7iot 
into  judgment  ivith  thy  fervant ;  for  in  thy  f.ght  fhall 
no  man  living  be  jiftijied.  So  the  words  of  the 
apodle  (in  which  he  has  apparent  reference  to 
thofe  words  of  the  Pialmifl:)  Rom.  iii.  19,  20.  That 
every  mouth  may  he  Jhpped,  and  all  the  world  become 
guilty  before  God.  Therefore  by  the  deeds  of  the  lazv 
there  Jball  no  fle/b  be  juftified  in  his  fght :  for  by  the 
law  is  the  knowledge  of  jin.  So  Gal.  ii.  16.  1  Joh. 
i.  7 — 10.  If  we  walk  in  the  light,  the  blood  of  Chrijt 
cleanfeth  us  from  all  fin.  If  we  fay  we  have  no  fin, 
we  deceive  curfelves,  and  the  truth  is  not  in  us.  If  we 
confefs  ourfns,  he  is  faithful  and  juft  to  forgive  us  our 
fins,  and  to  cleanfe  us  from  all  unrighteouf-itfs.  If  we 
fay  that  we  have  not  Jinned,  we  make  him  a  liar,  and 
his  word  is  not  in  us.  As  in  this  place,  fo  in  in- 
numerable  other  places,  confeffion  and  repentance 
of  fm  are  fpoken  of  as  duties  proper  for  all ;  as  al- 
io prayer  to  God  for  pardon  of  fin ;  and  forgive- 
nefs  of  thofe  that  injure  us,  from  that  motive,  that 
■we  hope  to  be  forgiven  of  God.  Univerfal  guilt 
of  fm  might  alfo  be  dem.onllratcd  from  the  ap- 
pointment, and  the  declared  ufe  and  end,  of  the 
ancient  facrifices  :  and  alfo  from  the  ranfom, 
which  every  one  that  was  numbered  in  Ifrael,  was 

direded 


12  All  fin  to  utter  ruin. 

direded  to  pay,  to  make  atonement  for  his  {cm\^ 

jEaW.  XXX.  1 1 16.      AH  are  reprefented   not 

only  as  being  iinful,  but  as  having  great  and  ma- 
nifold iniquity,  Job,  ix.  2,  3.  Jam.  iii.  1,  2. 

There  are  many  fcriptures  which  both  declare 
the  univerfal  fmfulnefs  of  mankind,  and  alfo  that 
all  fin  deferves  and  juilly  expofes  to  everlafting 
deftruiftion,  under  the  wrath  and  curfe  of  God; 
and  fo  demonflrate  both  parts  of  the  proportion  I 
have  laid  down.  To  which  purpofe,  that  in  Gal. 
iii.  10,  is  exceeding  full.  For  as  many  as  are  of  the 
%Dorks  of  the  law  are  under  the  curfe  ;  for  it  is  written^ 
curfed  is  every  one  that  continueih  not  in  all  things  which 
are  written  in  the  hook  of  the  law  to  do  them.  How 
manifeftly  is  it  implied  in  the  apoftle's  meaning 
here,  that  there  is  no  man  but  what  fails  in  fome 
inftances  of  doing  all  things  that  are  written  in 
the  book  of  the  law,  and  therefore,  as  many  as 
have  their  dependence  on  their  fulfilling  the  law, 
are  under  that  curfe  which  is  pronounced  on  them 
that  do  fail  of  it  ?  And  hence  the  apoftle  infers  in 
the  next  verfe,  that  no  man  is  jujiified  by  the  lazv  in 
thefghtofGod:  as  he  had  faid  before  in  the  pre- 
ceedmg  chapter,  ver.  16,  17.  By  the  works  of  the 
lawjtjall  noflejJj  be  jujiified;  and  that  all  t\i2itfeek  to 
hejuftified  by  the  works  of  the  laWy  are  found  finners. 
The  apoftle  fhews  us  that  he  underilands,  that  by 
this  place  which  he  cites  from  Deuteronomy,  the  _ 
Jcripture  halh  concluded^  or  flout  up  all  under  fin  ;  as  in 
chap.  iii.  22.  So  that  here  we  are  plainly  taught, 
both  that  every  one  of  mankind  is  a  fnmer,  and 
that  every  (inner  is  under  the  curfe  of  God. 

To  the  like  purpofe  is  that,  Rom.  iv.  14,  and  al- 
fo 2  Cor.  iii.  6,  7,  9,  where  the  law  is  called  the 
letter  that  kills,  the  miniftration  of  deaths  and  the  mi-* 
nijlration  of  condemnation.  The  wrath,  condemna^ 
tion  and  death  which  is  threatened  in  the  law  to  all 
its  tranfgreiiorsj-is  final  perdition,  the  fecond  death, 

eternal 


All  Jin  to  utter  ruin,  23 

^eternal  ruin ;  as  is  very  plain,  and  is  confefled  :  and 
this  punifliment  which  the  law  threatens  for  every- 
lin,  is  a  jufl:  punilhment ;  being  v>hat  every  iiii 
truly  defervcs;  God's  law  being  a  righteous  law, 
and  the  fentence  of  it  a  righteous  fentence. 

All  thcfe  things  are  what  Dr.  T.  himfclfcon- 
fellcs  and  aflerts.  He  fays,  that  the  law  of  God 
requires  perfedt  obedience.  [Note  on  Rom.  vii.  6. 
p.  391,  392).  "  God  can  never  require  imperfect 
•'  obedience,  or  by  his  holy  law  allow  us  to  be 
"  guilty  of  any  one  fin,  how  fmall  foever  :  and  if 
*'  the  law  as  a  rule  of  duty  were  in  any  refpcft  abo- 
'^  liflied,  then  we  might  in,  fome  refpecls  tranf- 
*'  grefs  the  law,  and  yet  not  be  guilty  of  fin.  The 
"  moral  law,  or  law  of  nature,  is  the  truth,  ever- 
"  lading,  unchangeable ;  and  therefore,  as  fuch, 
"  can  never  be  abrogated.  On  the  contrai-y,  our 
"  Lord  Jefus  Chrilf  has  promulgated  it  anew  un- 
**  der  the  gofpel,  fuller  and  clearer  than  it  was  in 
"  the  Mofaical  confi: itution,  or  any  where  clfe  ; — 
"  having  added  to  its  precepts  the  fanilion  of  his 
**  own  divine  authority."  And  many  things  which 
he  fays  imply  that  all  mankind  do  in  fome  de- 
gree tranfgrefs  the  law.  In  p.  228,  fpeaking  of 
what  may  be  gathered  from  Rom.  vii.  and  viii.  he 
fays,  "  We  are  very  apt,  in  a  world  full  of  tempta- 
**  tion,  to  be  deceived,  and  drawn  into  fm  by  bo- 
"  dily  appetites,  &c.  And  the  cafe  of  thofe  who 
**  are  under  a  law  threatening  death  to  every  lin, 
"  mufl:  be  quite  deplorable,  if  they  have  no  relief 
•^  from  the  mercy  of  the  lawgiver."  But  this  is 
very  fully  declared  in  what  he  fays  in  his  Note  on 
Rom,  v.  20.  p.  378,  379.  His  words  are  as  follow: 
**  Indeed,  as  a  rule  of  action  prcfcribing  our  duty, 
^'  it  (the  law)  always  was,  and  always  mufl  be  a 
"  rule  ordained  for  obtaining  life  ;  but  not  as  a 
"  rule  ofj unification,  not  as  itfubjec'ts  to  death  for 
''  every  tranfgrelTion  :  for  if  it  could  \\\  its  utmoft 

'*  rigor 


14  Allji?i  to  utter  ruvu 

«  rigor  have  given  us  life,  then,  as  the  apoflle  ar-» 
"  gues,  it  would  have  been  againll  the  promifes  o^ 
"  God:  for  if  there  had  been  a  law,  in  the  ftridt 
'^  and  rigorous  fcnfe  of  law,  ^jchich  could  have  made 
*^  us  live,  verily  juftification  ihould  have  been  by 
"  the  law :  but  he  fuppofes  no  fuch  law  was  ever 
*^  given ;  and  theretore  there  is  need  and  room 
*^  enough  for  the  promifes  of  grace  ;  or  as  he  ar- 
*'  gues.  Gal,  ii.  21.  It  would  have  fruftrated,  or 
^'  rendered  ufelefs  the  grace  of  God  :  for  if  juflifi- 
'"  tion  came  by  the  law,  then  truly  Chrifl  is  dead 
**  in  vain,  then  he  died  to  accomplifh  what  was, 
*^  or  77iight  have  been  effected  by  law  itfelf,  without 
"  his  death.  Certainly  the  law  was  not  brought 
*^  in  among  the  Jews  to  be  a  rule  of  juftification, 
**  or  to  recover  them  out  of  a  ftate  of  death,  and  to 
•*  procure  life  by  their  finlefs  obedience  to  it :  for 
**■  in  this,  as  well  as  in  another  refped:,  it  was 
"  zveak;  not  in  itfelf,  but  through  the  weaknefs  of 
*'  our  flefh,  Rom.  viii.  3..  The  law,  I  conceive,  is 
•^  not  a  difpenfation^^/Z/^^Zf  to  the  infirmity  of  human 
"  nature  in  our  prefent  ftate  ;  or  it  doth  not  feem 
*'  congruous  to  the  goodnefs  of  God  to  afford  us 
*^  no  other  way  of  falvation,  but  by  law  ;  which  if 
*^  we  once  tranfgrefs^  zve  are  ruined  for  ever :  for  who 
•'  then  from  the  beginning  of  the  world  could  be favedP'* 
How  clear  and  exprefs  are  thefe  things,  that  no 
one  of  mankind  from  the  beginning  of  the  world 
can  ever  be  juftified  by  law,  becaufe  every  one 
tranfgrelTes  it.* 

And  here  alfo  we  fee,  Dr.  T.  declares,  that  by 
the  law  men  are  fentcnced  to  everlafting  ruin  for  one 
tranfgreflion.     To  the  like  purpofe  he  often  ex- 

preftes 

*  I  am  fenfible,  thefe  things  are  quite  inconfiflent  with  what  he 
fays  elfewhere,  of  fiiffi-cieiit  po-uoer  m  all  yriankind  co^ifiantlj  to  do  thf 
ivkole  duty  rwhich  God  requires  of  them  y  without  a  neceffity  of  bi-ealv- 
ing  God's  law  in  any  degree,  p.  3,09,  340,  344,.  348.  But  I  liope^ 
the  reader  v/ill  not  thii±  me  accountable  for  his  inconuilencies. 


All  fin  to  eternal  and  jujl  perdition,         15 

prefTes  himfelf.  So,  p.  207,  "  The  law  requireth 
**  the  moft  extenfive  obedience,  difcovering  iiii  in 
"  all  its  branches. — It  gives  fin  a  deadly  force, 
"  fubjevfling  every  tranlgrefTion  to  the  penalty  of 
"  death  3  and  yet  fupplieth  neither  help  nor  hope 
"  to  the  finncr  ;  but  leavethhim  under  the  po\ACT 
"  of  fin,  and  fentcnce  of  death."  In  p.  213,  he 
fpeaks  of  the  law  as  extending  to  tufi  and  irregular 
defireSy  and  to  every  branch  and  principle  of  fin  ;  and 
even  to  its  latent  principles^  and  minute  It  hranches. 
Again  {ISiote  on  Ro7n.  vii.  6.)  p.  391,  to  every  fn, 
Jjozvfmallfoever.  And  when  he  fpeaks  of  the  lav7 
fubjeding  every  tranfgrelTion  to  the  penalty  of 
death,  he  means  eternal  death,  as  he  from  time  to 
time  explains  the  matter.  In  p.  2 1 2,  he  fpeaks  of 
the  law  in  the  condemning  pozver  of  //,  as  binding  us  in 
everlafling  chains.  In  p.  396,  he  fays,  that  death 
which  is  the  wages  of  lin,  is  xk^tfccond  death  :  and 
this,  p.  78,  he  explains  of  final  perdition.  In  his  Key, 
P-  ^55y  §  264,  he  fays,  "  The  curfe  of  the  law 
**  fubjedted  men  for  every  tranfgreilion  to  eternal 
"  death,''  So  in  ISote  on  Rom.  v.  20,  p.  371,  '^  The 
"  law  of  Moles  fubjed:ed  thofe  who  were  under  it 
**  to  death,  meaning  by  death  .eternal  death." 
Thefe  are  his  words. 

He  alfo  fuppofes,  that  this  fentence  of  the  law, 
thus  fubjecfling  men  for  every y  even  the  le aft  fin, 
and  every  mi  nut  eft  branch,  and  latent  principle  of  fin, 
to  fo  dreadful  a  punifliment,  is  juft  and  righteous, 
agreeable  to  truth  and  the  nature  of  things ^  or  to  the 
natural  and  proper  demerits  of  fin.  This  he  is  very 
full  in.  Thus  in  p.  21,  "  It  v.as  fin,  fays  he, 
'*  which  fubjecfted  to  death  by  the  law,  juftJy 
"  threatening  fin  with  death.  Which  law  was 
''  given  us,  that  fin  might  appear ;  might  be  fet 
*^  forth  in  its  proper  colours  ;  when  ve  faw  it  fub~ 
*'  jecled  us  to  death  by  a  law  perfeclly  holy,  juft,  and 
"  good;  that  fin  by  the  commandment,  by  the  law, 

"  might 


i6        All  Jin  to  eternal  andjujl  perdition, 

*'  might  be  reprefented  what  it  really  u,  an  exceed- 
"  ^^g  great  and  deadly  evil.'*  So  m  Note  on  Rom. 
V.  20,  p.  380,  *'  The  law  or  miniftration  of  death, 
*•  as  it  fubjedts  to  death  for  every  tranfgredion,  is 
'*  ilili  cf  ufe  to  fhew  the  natural  and  proper  demerit 
*«  of  Jin,'*  Ibid.  p.  371,  372,  "  The  language  of 
"  the  law.  Dying  thou  fhalt  die,  is  to  be  under- 
"  flood  of  the  demerit  of  the  tranfgrcflion,  that 
**  which  it  deferves.'*  Ibid.  p.  379.  "  The  law 
**  was  added,  faith  Mr.  Locke  on  the  place,  bc- 
"  caufe  the  Ifraelites,  the  pofterity  of  Abraham, 
'^  w  ere  tranfgreifors  as  well  as  other  men,  to  fhew 
"  them  their  fins,  and  the  punifhment  and  death, 
"  which  in  firi^t  j^^fl^^e  they  incurred  by  them. 
"  And  this  appears  to  be  a  true  comment  on  Rovt. 
"  vii.  1 3. — Sin,  by  virtue  of  the  law,  fubjecled  you 
^^  to  death  for  this  end,  that  fin,  working  death 
"  in  us  by  that  which  is  holjy  jujly  and  good ;  per- 
*^  fectly  conJona?it  to  everlajling  truth  and  righieouj^ 
*^  ncjs. — Confequeiitly  every  fin  is  in  ftri5t  jujlice 
*'  deferving  of  wrath  and  punifhment  ;  and  the  law 
**  m  its  rigor  was  given  to  the  Jews,  to  fet  home 
•'  this  awful  truth  upon  their  confciences,  to  Ibew 
*^  them  the  evil  and  pernicious  nature  pf  lin ;  and 
**  that  being  confcious  they  had  broke  the  law  of 
**  God,  this  might  convince  them  of  the  great 
*'  need  they  had  of  the  favor  of  the  lawgiver : 
"  and  oblige  them,  by  faith  in  his  goodnefs,  to  fly 
"  to  his  mercy  for  pardon  and  falvation." 

If  the  law  be  holy,  juft,  and  good,  a  conftitu- 
tion  perfedly  agreeable  to  God's  holinefs,  juftice, 
and  goodnefs ;  then  he  might  have  put  it  exactly 
in  execution,  agreeable  to  all  his  perfections.  Our 
author  himfelf  fays,  p.  409,  "  How  that  conftitu- 
"  tion,  which  eflabliftiics  a  law,  the  making  of 
*'  which  is  inconliitent  wdth  the  juftice  and  good- 
"  nefs  of  God,  and  the  executing  of  it  inconiiftent 
**  with  his  holinefs,  can  be  a  righteous  conftitu- 

<^  tion 


All  fin  to  eternal  and  jujl  perdition.         1 7 

""'  tion,  I  confefs,  is  quite  beyond  my  comprehcn- 
"  fion.'* 

Now  the  reader  is  left  to  judge  whether  it  be  not 
moll  plainly  and  fully  agreeable  to  Dr.  T — r's 
own  doLitrine,  that  there  never  was  any  one  perfon 
from  the  beeinnincr  of  the  world,  who  came  to  act 
in  the  world  as  a  moral  agent ;  and  that  it  is  not  to 
be  hoped  there  ever  will  be  any,  but  what  is  a  lin- 
ner  or  tranigrefTor  of  the  law  of  God  ;  and  that 
therefore  this  proves  to  be  the  ilTue  and  event  of 
things,  with  refped  to  all  mankind  in  all  ages, 
that,  by  the  natural  and  proper  demerit  of  their 
own  finfulnefs,  and  in  the  judgment  of  the  law  of 
God,  which  is  perfectly  confonant  to  truth,  and 
cjchibits  things  m  their  true  colours,  they  are  the 
proper  fubjects  of  the  curfe  of  God,  eternal  death, 
and  everlafting  ruin  ;  which  mull  be  the  adlual 
confequence,  unlefs  the  grace  or  favor  of  the  law- 
giver interpofe,  and  mercy  prevail  for  their  par- 
don and  falvation.  The  reader  has  {t^x\  alfo  how 
agreeable  this  is  to  the  doctrine  of  the  holy  fcrip- 
ture. 

And  if  fo,  and  what  has  been  obferved  concern- 
ing the  interpolition  of  divine  grace  be  remember- 
ed, namely,  that  this  alters  not  the  nature  of  things 
as  they  are  in  themfelves,  and  that  it  docs  not  in 
the  lead  affect  the  flate  of  the  controverfy  we  arc 
upon,  concerning  the  true  nature  and  tendency  of 
the  Hate  that  mankind  come  into  the  world  in, 
whether  grace  prevents  the  fatal  effect  or  no  ;  I 
fay,  if  thefe  things  are  coniidered,  I  truft  none  will 
deny,  that  the  proportion  that  was  laid  down,  is 
fully  proved,  as  agreeable  to  the  word  of  God,  and 
Dr.  T — r's  own  words  ;  vi%.  That  mankind  are  all 
naturally  in  fuch  a  (late,  as  is  attended,  without 
fail,  with  this  confequence  or  iffue,  that  they  uni- 
vcrfally  are  the  fubjects  of  that  guilt  and  finful- 
nefs, which  is,  in  ettc(ft,  their  uttcr  and  eternal 

C  ^  ruin. 


l8  Conjlant  effcB 

ruin,  being  call  wholly  out  of  the  favor  of  God, 
and  fubjeded  to  his  everlafling  wrath  and  curfe. 


Sect.    1L 


It  follows  prom  the  Propofition  proved  in  the  foregoing 
SeP/ioUy  that  all  Mankind  are  u?ider  the  Injitience  of 
a  prevailing  cflectual  Tendency  in  their  Nature, 
to  that  Sin  and  IVickednefSy  "which  implies  their  utter 
and  eternal  Ruin, 

THE  proportion  laid  down  being  proved, 
the  confequence  of  it  remains  to  be  made 
out,  viz.  That  the  mind  of  man  has  a  statural  ten^ 
dency  or  propenfity  to  that  event,  which  has  been 
Ihewn  univerfally  and  infallibly  to  take  place  ;  (if 
this  be  not  fufficiently  evident  of  itfelf,  without 
proof;)  and  that  this  is  a  corrupt  or  depraved  pro-. 
pcniity. 

I  fhall  here  confider  the  former  part  of  this 
confequence,  namely,  whether  fuch  an  univerfal> 
conftant,  infallible  event  is  truly  a  proof  of  the 
being  of  any  tendency^ ox propenjity  x.o  that  event; 
leaving  the  evil  and  corrupt  nature  of  fuch  a  pro- 
peniity  to  be  conlidered  afterwards. 

If  any  ihall  fay,  they  do  not  think  that  its  bc^ 
ing  a  thing  univerfal  and  infallible  in  event,  that 
mankind  commit  fome  fin,  is  a  proof  of  a  prevail- 
ing tendency  to  fm  ;  becaufe  they  do  not  only  iin, 
but  alfo  do  good,  and  perhaps  more  good  than 
evil:  let  them  remember,  that  the  queftion  atpre- 
fent  is  not,  how  much  lin  there  is  a  tendency  to  • 
but  whether  there  be  a  prevailing  propenfity  to 
that  iliue,  which  it  is  allowed  all  men  do  actually 
come  to,  that  all  fail  of  keeping  the  law  pcrfcvftly ; 

— whether 


proves  tendency,  ig 

—whether  there  be  not  a  tendency  to  fuch  imper- 
fection of  obedience,  as  always  without  fail  comes 
to  pafs :  to  that  degree  of  fmtuhiefs,  at  leaf!:,  which 
all  fall  into ;  and  fo  to  that  utter  ruin  which  that 
iinfulnefs  implies  and  infers.  Whether  a^^  effec- 
tual propenlity  to  this  be  worth  the  name  of  de- 
pravity, becaufc  of  the  good  that  may  be  fuppof- 
ed  to  balance  it,  (hall  be  conlidered  by  and  by.  If 
it  were  fo,  that  all  mankind,  in  all  nations  and 
ages,  were  at  leaft  one  day  in  their  lives  deprived 
of  the  ufe  of  their  reafon,  and  run  raving  mad  ;  or 
that  all,  even  every  individual  perfon,  once  cut 
their  own  throats*,  or  put  out  their  own  eyes  ;  it 
might  be  an  evidence  of  fomc  tendency  in  the  na- 
ture or  natural  Hate  of  mankind  to  fuch  an  event ; 
though  they  might  exercife  reafon  many  more 
days  than  they  were  diihadcd,  and.  were  kind  to 
and  tender  of  themfelves  oftener  than  they  mor- 
tally and  cruelly  wounded  themfelves. 

To  determine  vv  hether  the  unfailing  conftancy 
of  the  above-named  event  be  an  evidence  of  ten- 
dency, let  it  be  confidered, — What  can  be  meant 
by  tendency^  but  a  prevailing  liablenefs  or  expofed- 
v.z{^  to  fuch  or  fuch  an  event  ?  Wherein  confirts 
the  notion  of  any  fuch  thing,  but  fome  ftated  pre- 
valence or  preponderation  in  the  nature  or  ftate 
of  caufesor  occalions,  that  is  followed /^v,  and  fo 
proves  to  be  effectual  to,  a  liated  prevalence  or 
commonnefs  of  any  particular  kind  of  effect  ?  Or, 
fomething  in  the  permanent  ftate  of  things,  con- 
cerned in  bringing  a  certain  fort  of  event  to  pafs, 
which  is  a  foundation  for  the  conftancy,  or  lirong- 
ly  prevailing  probability  of  fuch  an  event  ?  If  we 
mean  this  by  tendency  (^as  I  know  not  what  elfe 
can  be  meant  by  it,  but  this,  or  fomething  like 
this)  then  it  is  manifell:,  that  where  we  fee  a  ffated 
prevalence  of  any  kind  of  effect  or  event,  there  is 
a  tendency  to  that  effect  in  the  nature  and  flate  of 

C  2  its 


20         A  conjlcuu  effcci  proves  tendency. 

its  caufcs.  A  common  and  ftcady  etfe6l  fiicws'^ 
that  there  is  fomcv\  here  a  preponderation,  a  pre- 
vailing expofedncfs  or  liablcnefs  in  the  ftate  of 
things,  to  what  comes  fo  lleadily  to  pafs.  The 
natural  di(!:tatc  of  reafon  fliews,  that  where  there 
is  an  eifedt,  theie  is  a  caufe;  and  a  caufc  fufficient 
for  the  cftect ;  becaufe,  if  it  were  not  fufficient,  it 
\^oiild  not  be  cffecflual  ;  and  that  therefore,  where 
there  is  a  ftaied  prevalence  of  the  effect,  there 
is  a  ftatcd  prevalence  in  the  caufe  :  a  Heady  eifccl: 
argues  a  Heady  caufe.  We  obtain  a  notion  of 
fuch  a  thing  as  tendency,  no  other  way  than  by 
obfervation :  and  we  can  obierve  nothing  but 
events :  and  it  is  the  commonnefs  or  conftancy  of 
GvenLs,  that  gives  us  a  notion  of  tendency  in  all 
cafes.  Thus  we  judge  of  tendencies  in  the  natural 
world.  Thu*>  we  judge  of  the  tendencies  or  pro- 
penlities  of  nature  in  minerals,  vegetables,  ani- 
mals, rational  and  irrational  creatures.  A  notion 
of  a  ftated  tendency  or  fixed  propenfity  is  not  ob- 
tained by  obferving  only  a  iingle  event.  A  ftated 
preponderation  in  the  caufe  or  occalion,  is  argued 
only  by  a  ftated  prevalence  of  the  eifeCf.  If  a  die 
be  once  thrown,  and  it  falls  on  a  particular  fide, 
we  do  not  argue  from  hence,  that  that  fide  is  the 
hcavieft ;  but  if  it  be  thrown  without  fl^ill  or  care, 
many  thoufands  or  millions  of  times  going,  and 
conflantly  falls  on  the  fame  fide,  we  have  not  the 
leafl  doubt  in  our  minds,  but  that  there  is  fome- 
thing  of  propenfity  in  the  cafe,  by  fuperior  weight 
of  that  fide,  or  in  fomc  other  refpecl.  How  ri- 
<h*(;ulous  would  he  make  himlelf,  who  fhould  earn- 
oflly  difpute  again  11  any  tendency  in  the  fiate  of 
things  to  cold  in  the  winter,  or  heat  in  the  lum- 
mer;  or  fliould  f^and  to  it,  that  although  it  often 
liappcned  that  water  quenched  fire,  yet  there  was 
DO  tendency  in  it  to  fuch  an  eftiL'Ci  ? 

In  the  cafe  we  are  upon,  the  human  nature,  as 

cxifting 


JJniverfal Jin  proves  propcnfity  to  Jin,      2 1 

cxilling  in  fuch  an  iinincnfc  diverlky  of  peifons 
and  circumftanccs,  and  never  tailing  in  any  one  iiu 
llance,  of  coming  to  that  iiiiie, -cr::.  that  lintulncls 
which  implies  extreme  mifery  and  eternal  ruin,  is  as 
the  die  often  calL  For  it  alters  not  the  cafe  in  the 
Jeaft,  as  to  the  evidence  of  tendency,  whether  the 
fubjedl  of  the  conltant  event  be  an  individual,  or 
a  nature  and  kind.  Thus,  if  there  be  a  fuccclliun 
of  trees  of  the  fame  fort,  proceeding  one  from  an- 
other, from  the  beginning  of  the  world,  growing 
in  all  countries/foils,  and  climates,  and  otherwilc 
in  (as  it  were)  an  infinite  variety  of  circumltances, 
all  bearing  ill  fruit ;  it  as  much  proves  the  nature 
and  tendency  of  the  kindy  as  if  it  w  ere  only  one  in- 
dividual tree,  that  had  remained  from,  the  begin- 
ning of  the  world,  haci  often  been  tranfplanted 
into  different  foils,  &;c.  and  had  continued  to  bear 
only  bad  fruit.  So,  if  there  were  a  particular 
family,  w  hich,  from  generation  to  generation,  and 
through  every  remove  to  innumerable  dili'erent 
countries  and  places  of  abode,  ail  died  of  a  con- 
fumption,  or  all  run  diltracied,  or  all  murdered 
themfelves,  it  would  be  as  much  an  evidence  of 
the  tendency  of  fomething  in  the  nature  or  con- 
ftitution  of  that  race,  as  it  would  be  of  the  ten- 
dency of  fomething  in  the  nature  or  Hate  of  an 
individual,  if  fome  one  perfon  had  lived  all  that 
time,  and  fome  remarkable  event  had  often  ap- 
peared in  him,  which  he  had  been  the  agent  or 
fubjecfl  of,  from  year  to  year,  and  from  age  tottgc, 
continually  and  without  fail.* 

C  3  Thus 

*  Here  may  bcobfer\ed  the  weakr.cfs  of  that  objc(5^ion,  made 
jigainft  the  validity  of  the  argument  for  a  fixed  propenlity  to  fin, 
from  the  conftancy  and  imiverfality  of  the  event.  That  Adam 
Imned  in  one  inftance,  without  a  fixed  propenfity.  Without  doubt 
a  fingle  event  is  an  evidence,  that  there  was  fome  caufc  or  oecafiun 
of  that  event ;  but  the  thing  we  are  fpeuking  of,  is  a  fixed  caufi  i 

propenfity 


22      Vniverfal fin  f  roves  prope7ifity  to  fin. 

Thus  a  propenfity  attending  the  prefent  nature 
or  natural  flate  of  mankind,  eternally  to  ruin 
themfclvcs  by  lin,  may  certainly  be  inferred  from 
apparent  and  acknowledged  fact. — And  I  would 
now  obferve  further,  that  not  only  do€s  this  follow 
from  fa(fi:s  that  are  acknowledged  by  Dr.  T.  but 
the  things  he  ajjerts^  the  expreflions  and  words 
which  he  ujes^  do  plainly  imply  that  all  mankind 
have  fuch  a  propenfity  ;  yea,  one  of  the  higheft 
kind,  a  propenfity  that  is  invincible^  or  a  tendency 
w  hich  really  amounts  to  a  fixed  conftant  unfailing 
rccejiiy.  There  is  a  plain  confeifion  of  a  pro- 
penlity  or  'pronenefs«to  fin,  p.  143. — "  Man,  who 
*'  drinketh  in  iniquity  like  water;  who  is  attend- 
"  ed  with  fo  many  fenfual  appetites,  and  fo  apt  to 
**  indulge  them.'*  And  again,  p.  228,  **  We  are 
"  very  apt,  in  a  w^orld  full  of  temptation,  to  bede-. 
''  ceived  and  drawn  into  fm  by  bodily  appetites." 
^ — If  we  are  very  apt  or  prone  to  be  drawn  into  fin, 
by  bodily  appetites,  ^.n^Jinfiilly  to  indulge  them^  and 
very  apt  or  prone  to  yield  to  temptation  to  Jin,  then 
w-e  are  prone  to  Jin:  for  to  yield  to  temptation  to 
fin,  isjinfiil. — In  the  fame  page  he  reprefents,  that 
on  this  account,  and  on  account  of  the  confequen- 
ces  of  this,  the  caj'e  of  thofe  voho  are  under  a  la'w 
threatening  death  for  every  Jin  yinuji  be  quite  deplorable  ^ 
if  they  have  no  relief  from  the  mercy  of  the  lazv^her. 

Which 

propenfity  is  a  y?^W  continued  thing.  Wc  juftly  argue,  that  a 
Jiated effect  muft  have  2ijiated  ca'tft :  and  truly  obferve,  that  we  ob- 
tain the  notion  o^X-QTid^tncyy  QT  Jiated prepoKdr^ ration  in  caufes,  no- 
other  way  than  by  obfer^^ing  a  fiated  pre\alence  of  a  particular 
kind  of  eftedl.  But  who  ever  argues  a  fixed  propenfity  from  a  fingle- 
cfFeft  ?  And  is  it  not  flrange  arguing,  that  becaufe  an  event  which 
cnce  comes  to  pafs,  do  not  pro\  e  anyflatcd  tendency,  therefore 
the  unfailing  conftancy  of  an  event  is  an  evidence  of  no  fuch 
thing? — But  becaufe  Dr.  T.  makes  fo  much  of  this  cbjedion, 
from  Adams  fuming  without  a  prcpeniity,  I  fnall  hereafter  con- 
fider  it  more  particularly,  in  the  beginning  of  the  qthy^iZ/w  of 
this  chapter;  where  will  alfo.be  confidercd  what  is  objeded  froiA 
the  fall  of  the  angels. 


That  all  do  ftn,  proves  propcnfuy  of  nature.  2$ 

Which  implies,  that  rhcir  cafe  is  hopelcfs,  as  to 
an  elcape  irom  death,  the  punilhmcnt  of  lin,  by 
any  other  means  than  God's  mercy.     And   that 
implies,  that  there  is  fuch  an  aptmjs  to  yield  to 
temptation   to    lin,  that  it  is  hopelefs  that  any 
of  mankind  Ihould  wholly  avoid  it  :  buthe  Ipcaks 
of  it  elfewhere,  over  and  over,  as;  truly  impqijihte  or 
what  cannot  /^^;  as  in  the  words  which  were  cited  m 
the  laft  fenion,  from  his  ISloie  on  Rom,  v.  20,  \\  here 
he  repeatedly  fpeaks  of  the  law,  which  iubjeds  us 
to  death  for  every  tranfgreiTion,  as  vvhat  cannot  give 
life-  and  reprefents,  that   if  God   otiered  us  no 
other  way  of  falvation,  no  tnanfrom  the  beginning  of 
the  world  could  be  faved.     In  the  Hrnie  place  he 
with   approbation    cites  Mr.   Locke's   words,  in 
which,  fpeaking  of  the  Ifraelites,  he  fays,  -All 
<^  endeavors  after  righteoufnefs  was  left  labor,  lincc 
"  any  one  flip  forfeited  life,  and  it  was  nnpojiio.e 
"  for  them  to  exped  ought  but  death."     Our 
author  fpeaks  of  it  as  impolTible  for  the  law  re- 
quiring finlefs  obedience,  to  give  lite,  not  that  tte 
lazv  zvas  weak  in  it/elf,  but  through  the  weakne/s  oj  our 
jiej/j      Therefore,  he  fays,  he  conceives  the  lazv  mi  lo 
be  a  difpenfation  fuitable  to  the  injirmiiy  of  the  human 
nature  in  its  prejent  ftate.     Thefe  things  amount  to 
a  full  confelTion,  that  the  pronenefs  in  men  to  fin, 
and  to  a  demerit  of  and  jult  expofednefs  to  eternal 
ruin  by  lin,  is  univerfally  invincible:  or,  which  is 
the  fame  thing,  amounts  to  abfolute  invincible 
necelTity ;  which  furely  is  the  higheft  kind  ot  ten- 
dency, or  propenfitv  :  and  that  not  the  lefs  for  his 
laying  this  propeniity  to  our  infirmity  or  weak- 
nefs,  which  may  feem  to  intimate  fomc  detect, 
rather  than  any  thing  pofitive :  and  it  is  agree- 
able to  the  fentiments  of  the  beli  divines,  that  all 
lin  originally  comes  from  a  defedlive  or  privative 
caufe.    But  fin  does  not  ceaie  to  be  fin,  or  a  thing 
not  iuflly  expofing  to  eternal  ruin  (as  is  implied  in 


24  That  all  do  Jin,  proves 

Dr.  T — r*s  own  words),  for  ariling  from  infirmity 
or  defect;  nor  does  an  invincible  propeniity  to 
lin  ceafe  to  be  a  propenfity  to  fuch  demerit  of 
eternal  ruin,  becaufe  the  pronenefs  arifes  from 
fuch  a  caufe. 

It  is  manifcll,  that  this  tendency  which  has  been 
proved,  does  not  confift  in  any  particular  external 
circumfiances,  that  fome  or  many  are  in,  peculiarly 
tempting  and  influencing  their  minds ;  but  is  iuhe- 
7r;.^'',and  is  fcated  in  that  ncrture  which  is  common  to 
all  mankind,  which  they  carry  with  them  wherever 
they  go,  and  ftill  remains  the  fame,  however  circum- 
fiances may  differ:  for  it  is  implied  in  what  has 
been  proved,  and  ihewn  to  be  confeiTed,  that  the 
fame  event  comes  to  pafs  in  all  circumilances, 
that  any  of  mankind  ever  are  or  can  be  under  in 
the  world.  /;/  God'' s  fight  no  man  living  can  be  jtifii^ 
fied'^  but  all  are  finners,  and  ^xpofed  to  condem- 
nation. This  is  true  of  perfons  of  all  conftitu- 
tions,  capacities,  conditions,  manners,  opinions, 
and  educations  ,•  in  all  countries,  climates,  na- 
tions, and  ages;  and  through  all  the  mighty 
changes  and  revolutions,  which  have  come  to  pafs 
in  the  habitable  world. 

We  have  the  fame  evidence,  that  the  propenfity 
in  this  cafe  lies  in  the  nature  of  the  fubject,  and 
docs  not  arife  from  any  particular  circumfiances, 
as  we  have  in  any  cafe  whaLlbcver;  which  is  only 
by  the  tffc^s  appearing  to  be  the  fame  in  all 
changes  of  time  and  place,  and  under  all  varieties 
of  circumfiances.  It  is  in  this  way  only  we  judge, 
that  any  propenfities,  which  we  obferve  in  man- 
kind, arc  fuch  as  are  feated  in  their  nature  in  all 
other  cafes.  It  is  thus  \\c  judge  of  the  mutual 
propenfity  betwixt  the  fcxes,  or  of  the  difpofitions 
which  are  exercifcd  in  any  of  the  natural  pallions 
or  appetites,  that  they  truly  belong  to  the  na- 
ture of  man;  becaufe  thc\'  arc  obfcrvcd  in  man- 
kind 


fropenjity  of  nature.  2 


-3 


kind  in  general,  through  all   countries,  nations, 
and  ages,  and  in  all  conditions. 

If  any  fliould  fay.  Though  it  be  evident  that 
there  is  a  tendency  in  the  Itace  of  things  to  thi^ 
general  event,  that  all  mankind  fliould  fail  of  per- 
fect obedience,  and  fliould  fin,  and  incur  a  de- 
merit of  eternal  ruin  ;  and  alfo  that  this  tendency 
does  not  lie  in  any  diltinguilhing  circumllances  of 
any  particular  people,  perfon,  or  age :  yet  it  may 
not  lie  in  man's  nature,  but  in  the  general  confti- 
tution  and  Irame  of  this  world,  into  which  men 
are  born :  though  the  nature  of  man  may  be  good, 
without  any  evil  propenfity  inherent  in  it;  yet  the 
nature  and  univerfal  ftate  of  this  earthly  world 
may  be  fuch  as  to  be  full  of  fo  many  and  flrong 
temptations  every  where,  and  of  fuch  a  powerful 
influence  on  fuch  a  creature  as  man,  dwelling  in  fo 
infirm  a  body,&c.  that  the  refultof  the  whole  may 
be,  a  llrong  and  infallible  tendency  in  j tub  a  ftate 
of  things y  to  the  fm  and  eternal  ruin  of  (n'ery  one 
of  mankind. 

To  this  I  would  reply,  that  fuch  an  evaficn  will 
not  at  all  avail  to  the  purpofe  of  thofe  whom  I 
oppofe  in  this  controverfy.  It  alters  not  the  cafe 
as  to  this  quertion,  Whether  man  is  not  a  creature 
that  in  his  prefent  ftate  is  depraved  and  ruined  by 
propenlities  to  fin.  If  any  creature  be  of  fuch  a 
nature  that  it  proves  evil  in  its  proper  place,  or  in 
the  fituation  which  God  has  afligned  it  in  the  uni- 
verfe,  it  is  of  an  evil  nature.  That  part  of  the 
fyllem  is  not  good,  which  is  not  good  in  its  place 
in  the  fyftem  :  and  thofe  inherent  qualities  of  that 
part  of  the  fyftem,  which  are  not  good,  but  cor- 
rupt, in  that  place,  are  juftly  looked  upon  as  evil 
inherent  qualities.  That  propenfity  is  truly  eftccni- 
cd  to  belong  to  the  nature  of  anv  being,  or  to  be 
inherent  in  it,  that  is  the  nccelfaryconfequencc  of 
its  nature,  conlidered  together  with  its  proper  finia- 

a  lion 


•sS  That  all  do  fin,  proves 

ation  in  the  univcrfal  fyftem  of  exigence,  whether 
that  propenfity  be  good  or  bad.     It  is  the  nature 
of  a  Itone  to  be  heavy  ;   but  yet,  if  it  were  placed, 
as  it  might  be,  at  a  dillance  from  this  world,   it 
would  have  no  fuch  quality  :  but  feeing  a  Ifone  is 
of  fuch  a  nature,  that  it  will  have  this  quality  or 
tendency,  in  its  proper  place,  here  in  this  world, 
where  God  has  made  it,  it  is  properly  looked  upon 
as  a  propenfity  belonging  to  its  nature:  and  if  it  be 
a  good  propenfity  here  in  its  proper  place,  then  it 
is  a  good  quality  of  its  nature;  but  if  it  be  contrari- 
wife,  it  is  an  evil  natural  quality.  So,  if  mankind 
are  of  fuch  a  nature,   that  they  have  an  univerfal 
effedual  tendency  to  {\n  and  ruin,  in  this  world, 
where  God  has  made  and  placed  them,   this  is  \o 
be  looked  upon  as  a  pernicious  tendency  belong- 
ing to  their  nature.    There  is,  perhaps,  fcarce  any 
fuch  thing  in  beings  not  independent  and  fclf-ex- 
iftent,  as  any  povvcr  or  tendency,  but  what  has 
fome  dependence   on  other  beings,  which   they 
ftand  in  fome  connecflion  with,  in  the  univerfil 
fy ftem  of  exiftence  :  propenfities  are  no  propenli-. 
ties,  any  otherwife,  than  as  taken  with  their  objects. 
Thus  it  is  with  the  tendencies  obferved  in  natural 
bodies,  fuch  as   gravity,    magnetifm,  electricity, 
&c.  And  thus  it  is  with  the  propenfities  obferved 
in  the  various  kinds  of  animals;  and  thus  it  is 
with  mofl  of  the  propenfities  in  created  fpirits. 

It  may  further  be  obferved,  that  it  is  exadly 
the  fame  thing,  as  to  the  controverfy  concerning 
an  agreeablenefs  m  ith  God's  moral  perfecilions  of 
fuch  a  difpofal  of  things,  that  man  fhould  come 
into  the  world  in  a  depraved  ruined  fl:ate,'by  a 
propenfity  to  fin  and  ruin ;  whether  God  has  fo 
ordered  it,  that  this  propenfity  fliould  lie  in  his 
nature  confidered  alone,  or  with  relation  to  its 
fituation  in  the  univerfc,  and  its  connection  with 
other  parts  of  the  fyftem  to  which  the  Creator  has 

united 


propenjity  of  nature.  27 

united  it;  which  is  as  much  of  God's  ordering,  as 
man's  nature  itlelf,  moft  fnnply  confidercd. 

Dr.  T.  p.  188,  189,  fpcaking  of  the  attempt 
of  fome  to  folve  the  difficulty  of  God's  being  the 
author  of  our  nature,  and  yet  that  our  nature  is 
polluted,  by  fuppoling  that  God  makes  the  foul 
pure,  but  unites  it  to  a  polluted  body;  (or  a  body 
fo  made,  as  tends  to  pollute  the  foul) ;  he  cries 
out  of  it  as  weak  and  infufiicient,  and  too  grofs  to 
he  admitted:  for,  fays  he,  "usho  infufcd  the  foul  intD 
the  body  f  And  if  it  is  polluted  by  being  infnjed  into 
the  bodyy  ii-ho  is  the  author  and  caufe  of  its  pollution  f 
and  who  created  the  body,  ^c.^ — But  is  not  the  cafe 
juft  the  fame,  as  to  thofe  who  fuppofe  that  God 
made  the  foul  pure,  and  places  it  in  a  polluted 
world,  or  a  world  tending  by  its  natural  Hate  in 
which  it  is  made,  to  pollute  the  foul,  or  to  have 
fuch  an  influence  upon  it,  that  it  fhall  without  fail 
be  polluted  with  lin,  and  eternally  ruined  ?  Here, 
may  not  I  alfo  cry  out  on  as  good  grounds  as  Dr. 
T. — Who  placed  the  foul  here  in  this  world  ?  And 
if  the  world  be  polluted,  or  fo  conftitutcd  as  na- 
turally and  infallibly  to  pollute  the  foul  with  fin, 
who  is  the  caufe  of  this  pollution?  And  who 
created  the  world  ? — 

Though  in  the  place  now  cited,Dr.  T.  fo  infifts 
upon  it,  that  God  muft  be  anfvverable  for  the 
pollution  of  the  foul,  if  he  has  infufed  or  put  the 
ibul  into  a  body  that  tends  to  pollute  it ;  yet  this 
is  the  very  thing  which  he  himfelf  fuppofes  to  be 
fade,  with  refpect  to  the  foul's  being  created  by 
God,  in  fuch  a  body  as  it  is,  and  in  fuch  a  world 
as  it  is;  in  a  place  which  I  have  already  had  oc- 
caiion  to  obferve,  where  he  fays,  "  We  are  npt,  in 
"  a  world  full  of  temptation,  to  be  draw  n  into 
**  fin  by  bodily  appetites."  Andiffo,  according 
to  his  v.ay  of  reafoning,  God  mult  be  the  au:hor 
;ind  caufe  of  this  aptnefs  to  be  drawn  into  lin. 

Again, 


28  That  all  men  do  fin,  proves  a 

Again,  p.  143,  we  have  thefe  words,  *'Who  drinkeih 
*'  in  ini{juity  like  water;  who  is  attended  with  Jo  many 
*^  fenfiial  appetites  y  and  Jo  apt  to  indulge  them,"'  la 
thcfe  words  our  author  in  effedt  lays  the  indivi- 
dual thing  that  he  cries  out  of  as  fo  grojs^  viz. 
The  tendency  of  the  body,  as  God  has  made  it, 
to  pollute  the  foul,  which  he  has  infufed  into  it. 
Thcfe  fenfual  appetites,  which  incline  the  foul  or 
make  it  apt  to  a  linful  indulgence ^  are  either  from 
the  body  which  God  hath  made,  or  otherwife  a 
pronenefs  to  finful  indulgence  is  immediately  and 
originally  feated  in  the  foul  itfelf,  which  will  not 
mend  the  matter  for  Dr.  Taylor. 

I  would  here  laftly  obferve,  that  our  author  in- 
iifls  upon  it,  p.  317,  318,  that  this  lower  world 
where  we  dwell,  in  its-prefent  rtate,  "  Is  as  it  was, 
"  when,  upon  a  review,  God  pronounced  it,  and 
«'  all  its  furniture,  very  good. — And  that  tlie  pre- 
*'  fent  form  and  furniture  of  the  earth  is  full  of 
"  God's  riches,  mercy,  and  goodnefs  ;  and  of  the 
**  mofl  evident  tokens  of  his  love  and  bounty  to 
*'  the  inhabitants."  If  fo,  there  can  be  no  room 
for  fuch  an  evaiion  of  evidences  from  fadl,  of  the 
univerfal  tendency  of  man's  nature  to  lin  and  eter^ 
nal  perdition,  as,  that  the  tendency  there  is  to 
this  iiTue,  does  not  lie  in  man's  nature,  but  in  the 
general  conftitution  and  frame  of  this  eanhly 
world,  which  God  hath  made  to  be  the  habitation 
of  mankind. 


Sect. 


depraved,  ruined  Jl ate  of  nature. 


Sect.    III. 

That  Propeufity  u-hich  has-  hecyi  pmved  to  he  in  the 
Nature  of  all  Mankind,  viujl  be  a  very  evil,  de- 
praved, and  pernicious  Propcnlity;  making  it 
manifcft  ihat  the  Soul  of  Man,  as  it  is  by  Nature,  is 
in  ^corrupt,  fallen,  and  ruined  State  ;  which  is 
the  other  Fart  of  the  Confequence,  drawn  from  the 
Proportion  laid  down  in  the  fir  Jl  Seclion. 

THE  queftion  to  be  confidered,  in  order  to 
determine  whether  man's  nature  is  not  dt^ 
fraved  and  ruined,  is  nor,  v/hether  he  is  not  in- 
clined to  perform  as  many  good  deeds  as  bad  onesf 
Bur,  which  of  thefe  two  he  preponderates  to,  in 
the  frame  of  his  heart,  and  ftate  of  his  nature,  a 
fiate  of  innocence  and  right eoufnefs,  and  favor  wttb 
God ;  or  rt  ft  ale  of  fin,  guiltinefs,  and  abhorrence  in 
the  fgbt  of  God  ^ — Perfevering  fmlcfs  righteouf- 
ncfs,  or  elfe  the  guilt  of  fm,  is  the  alternative,  on 
the  decifion  of  which  depends  (as  is  confelfed)  ac- 
cording to  the  nature  and  truth  of  things,  as  they 
are  in  themfelves,  and  according  to  the  rule  of 
right  and  of  perfe(fl  juftice,  man's  being  approved 
and  accepted  of  his  Maker,  and  eternally  bleifed 
as  good;  or  his  being  rejected,  thrown  away,  and 
curfed  as  bad:  and  therefore  the  determination  of 
the  tendency  of  man's  heart  and  nature,  with  re- 
fpect  to  thefe  terms,  is  that  which  is  to  be  looked 
at,  in  order  to  determine  whether  his  nature  is 
good  or  evil,  pure  or  corrupt,  found  or  ruined. 
\(  fuch  be  man's  nature,  and  ftate  of  his  heart, 
that  he  has  an  infallibly  eftedtual  propeniity  to  the 
latter  of  thofe  terms;  then  it  is  wholly  impertinent 
to  talk  of  the  innocent  and  kind  actions,  e-ven  of  en- 
min^ils  ibe^nfelves,  furpafjing  their  criynes  in  numbers  • 

and 


go  This  prope?7jity  mojl 

and  of  the  prevailing  innocence ,  good  nature ^  indujlry^ 
felicity  and  chearfidnefs  of  the  greater  part  of  mankind. 
Let  never  fo  many  thoufands  or  millions  of  ads  of 
honefty,  good  nature,  &:c.  be  fiippofed  ;  y^i,  by 
the  fuppolition,  there  is  an  unfailing  propenlity 
to  fuch  moral  evil^  as  in  its  dreadful  confequences 
infinitely  out-weighs  all  effecfs  or  confequences 
of  any  fuppofed  good.  Surely  that  tendency, 
which,  in  eftedl,  is  an  infallible  tendency  to  eter- 
nal deilruction,  is  an  infinitely  dreadful  and  perni- 
cious tendency :  and  that  nature  and  frame  of 
mind,  which  implies  fuch  a  tendency,  muft  be  an 
infinitely  dreadful  and  pernicious  frame  of  mind. 
It  would  be  much  more  ablurd,  to  fuppofe,  that 
fuch  a  flate  of  nature  is  good,  or  not  bad,  under 
a  notion  of  men's  doing  more  honefl:  and  kind 
things,  than  evil  ones,  than  to  fay,  the  flate  of 
that  fliip  is  good,  to  crofs  the  Atlantic  ocean  in, 
that  is  fuch  as  cannot  hold  together  through  the 
voyage,  but  will  infallibly  founder  and  fink  by  the 
way-  under  a  notion  that  it  may  probably  go 
great  part  of  the  way  before  it  fmks,  or  that  it 
will  proceed  and  fail  above  water  more  hours  than 
it  will  be  in  finking: — or,  to  pronounce  that  road 
a  good  road  to  go  to  fuch  a  place,  the  greater  part 
of  which  is  plain  and  fafe,  though  fome  parts  of  it 
are  dangerous,  and  certainly  fatal  to  them  that 
travel  in  it;  or  to  call  that  a  good  propenfity, 
which  is  an  inflexible  inclination  to  travel  in  fuch 
a  way. 

A  propenfity  to  that  fin  which  brings  God's 
eternal  wrath  and  curfc  (which  has  been  proved  to 
belong  to  the  nature  of  man)  is  not  evil,  only  as 
it  is  calamitous  and  forrozvful^  ending  in  great  na- 
tural evil -^  but  is  odious  too,  and  det  eft  able  \  as  by 
the  fuppofition,  it  tends  to  that  moral  evily  by 
which  the  fubjed:  becomes  odious  in  the  fight 
of  God,  and  liable,  as  fuch,   to   be  condemned 

and 


corrupt  and  pernicious.  31 

and  utterly  rejected  and  curfed  by  him.  This 
alfo  makes  it  evident,  that  the  Itate  which  it  has 
been  proved  mankind  are  in,  is  a  corrupt  ftate  in 
a  moral  fen fe^  that  it  is  inconliftent  with  the  fulfil- 
ment of  the  law  of  God,  which  is  the  rule  of  moral 
rectitude  and  goodnefs.  That  tendency,  which 
is  oppoiite  to  \hat  which  the  moral  law  requires 
and  inhfls  upon,  and  prone  to  that  which  the 
moral  law  utterly  forbids,  and  eternally  condemns 
the  fubjed  for,  is  doubtlefs  a  corrupt  tendency, 
in  a  moral  {^v\^q. 

So  that  this  depravity  is  both  odious,  and  alfo 
pernicious^  fatal,  and  deftruc^ive,  in  the  highcft 
fcnfe,  as  inevitably  tending  to  that  which  implies 
man's  eternal  ruin  ;  it  fhews,  that  man,  as  he  is  by 
nature,  is  in  a  deplorable  and  undone  ftate  in  the 
higheii:  fenfe.  And  this  proves  that  men  do  not 
come  into  the  world  perfeelly  innocent  in  the 
light  of  God,  and  without  any  juft  expofednefs  to 
his  difpleafure:  for  the  being  by  nature  in  a  loft 
and  ruined  ftate,  in  the  highell:  fenfe,  is  not  con- 
fident with  being  by  nature  in  a  ftate  of  favor 
with  God. 

But  if  any  Hiould  flill  infifr  on  a  notion  of  men's 
good  deeds  exceeding  their  bad  ones,  and  that 
feeing  the  good  that  is  in  men  more  than  counter- 
vails the  evil,  they  cannot  be  properly  denominat- 
ed evil;  all  perfons  and  things  being  moft  pro- 
perly denominated  from  that  which  prevails  and 
has  the  afcendant  in  them :  I  would  fay  further, 
that, 

I  prefume  it  will  be  allowed,  that  if  there  is  in 
man's  nature  a  tendency  to  guilt  and  ill-defert,  in 
a  vaft  over-balance  to  virtue  and  merit;  or  a  pro- 
pcnfity  to  that  fin,  the  evil  and  demerit  of  which 
i->s  fo  great,  that  the  value  and  merit  that  is  in  him, 
or  in  all  the  virtuous  ads  that'  he  ever  performs, 

are 


32  The  Jin  of  alt  7nen  infinitely 

are  as  nothing  to  it  j  then  truly  the  nature  of  man 
Jiiay  be  faid  to  be  corrupt  and  evil. 

That  this  is  the  true  cafe,  may  be  demonflrat- 
cd  by  what  is  evident  of  the  infinite  heinoufnefs 
of  fm  againft  God,  from  the  nature  of  things. 
The  heinoufnefs  of  this  muft  rife  in  fome  propor- 
tion to  the  obligation  we  are  under  to  regard  the 
divine  Being;  and  that  muft  be  in  fome  propor- 
tion to  his  worthinefs  of  regard;  which  doubtlefs 
is  infinitely  beyond  the  worthinefs  of  any  of  our 
fellow-creatures :  but  the  merit  of  our  refped:  or 
obedience  to  God  is  not  infinite.  The  merit  of 
refpecl  to  any  being,  does  not  increafe,  but  is  rather 
diminiflied  in  proportion  to  the  obligations  we 
are  under  in  ftridl  juftice  to  pay  him  that  refped:. 
There  is  no  great  merit  in  paying  a  debt  we  owe, 
and  by  the  higheft  poffible  obligations  in ftridl  juf- 
tice are  obliged  to  pay ;  but  there  is  great  demerit 
in  refufing  to  pay  it.  That  on  fuch  accounts  as 
thcfe  there  is  an  infinite  demerit  in  all  fin  againft 
God,  which  muft  therefore  immenfely  outweigh 
all  the  merit  which  can  be  fuppofed  to  be  in  our 
virtue,  I  think,  is  capable  of  full  demonftration  ; 
and.  that  the  futility  of  the  objedions  which  fome 
have  made  againft  the  argument,  might  moft 
plainly  be  demonftrated.  But  I  ftiall  omit  a  par- 
ticular confideration  of  the  evidence  of  this  mat- 
ter from  the  nature  oi  things,  as  I  ftudy  brevity, 
and  left  any  ftiouldcry  out,  Metaphyjics!  as  the 
manner  of  fome  is,  when  any  argument  is  handled 
againft  any  tenet  they  are  fond  of,  with  a  clofe 
and  exacl  conftderation  of  the  nature  of  things. 
And  this  is  not  fo  necelfary  in  the  prefent  cafe, 
in  as  much  as  the  point  allerted,  namely,  that  he 
w  ho  commits  any  one  fin,  has  guilt  and  ill-defert 
which  is  ^o  great,  that  the  value  and  merit  of  all 
the  good  which  it  is  poftibie  he  ftiould  do  in  his 
whole  life,  is  as  nothing  to  it;  I  fay,  this  point  is 

nQC 


outweighs  their  vii'tuL  35- 

not  only  evident  by  metaphyficsy  but  is  plainly 
dcmonfbrated  by  what  has  been  lliewn  to  h^fact^ 
with  refpecl:  to  God's  own  conftitutions  and  dii- 
penfations  towards  mankind:  as  particularly  hy 
this,  that  whatever  ad:s  of  virtue  and  obedience  a 
man  performs,  yet  if  he  trefpalles  in  one  point,  is 
guilty  of  any  the  leaft  fin,  he,  according  to  the 
law  of  God,  ^and  fo  according  to  the  exact  truth 
of  things,  and  the  proper  demerit  of  fin,  is  ex- 
pofed  to  be  wholly  calf  out  of  favour  with  God, 
andfubjecled  to  his.'cu'rfe,  to  be  utterly  and  eter- 
nally deftroyed.  .  This  lias  been  proved;  and 
fhevvn  to  be  the  doclrine  which  Dr.  T  abundantly 
teaches.  But  how  can*  it' be  agreeable  to  the  na- 
ture of  things,  andexa^lly  confonaiit  to  evcrlaft- 
ing  truth  and  righteoufnefs,  thus  to  deal  with  a 
creature  for  the  leaft.fmfai  adl,  though  he  fhould 
perform  ever  fo  many  thoufands  of  honell  and 
virtuous  ads,  to  countervail  the  evil  of  that  lin  ? 
Or,  how  can  it  be  agreeable  to  the  ex  ad:  truth  and 
real  demerit  of  things,  thus  wholly  to  cad  off  the 
deficient  creature,  without  any  regard  to  the  rnerit 
of  a  11, his  good  deeds,  urilefs  that  be  in  truth  the 
cafe,  that  the  value  and  merit  of  all  thofe  good 
adions  bears  no  proportion  to  the  heinouTnefs  of 
the  leaft  lin?  if  it  vver^  not  fo,  one woiiid think, 
that  however  the  offending  perfon  n^ight  have 
fome  proper  puniihmentv  yet  feeing  there  is  .fo 
much  virtue  to  lay  in  the  balance  againft  the  guilt, 
it  would  be  agreeable  to  the  nature  of  things,  that 
he  fl^ould  tlnd  fome  favour,  and  not  he  altogether 
rejeded,  and  made  the  fubjed  of  perfect  and 
eternal  deftrudion ;  and  thus  no  account  at  all 
be  made  of  all  his  virtue,  fo  much  as  to  pro- 
cure him'  the  leaft  relief  or  hope.  How  czxi  fuch 
a  conftitation  reprejemjin  in  its  proper  coloilrs,  and 
according  to  its  true  nature  ami  dejer^^-  (as  Dr.  T. 
fays  it  does)  unlefrthis  be  ias  true  niUXire,  that  it 

D  is 


^^  Sin  iyifiniteJy  outweighs 

is  lb  bad,  that  even  in  the  lead  inflance  it  per- 
fectly fwallovvs  up  all  the  value  of  the  linner's 
fuppofed  good  deeds,  let  them  be  ever  fo  many  : 
fo  that  this  matter  is  not  left  to  our  metaphyfics 
or  philofophy;  the  great  lawgiver  and  infallible 
judge  of  the  univerfe,  has  clearly  decided  it,  in 
the  revelation  he  has  made  of  what  is  agreeable 
to  exadl:  truth,  juftice,  and  the  nature  of  things, 
in  his  revealed  law  or  rule  of  righteoufnefs. 

He  that  in  any  refpecl  or  degree  is  a  tranfgref- 
for  of  God's  law,  is  a  wicked  man,  yea,  wholly 
wicked  in  the  eye  of  the  law ;  all  his  goodneis 
being  efteemed  nothing,  having  no  account  made 
of  it,  when  taken  together  with  his  wickednefs : 
and  therefore,  without  any  regard  to  his  righte- 
oufnefs, he  is,  by  the  fentence  of  the  law,  and  fo 
by  the  voice  of  truth  and  jufbice,  to  be  treated  as 
worthy  to  be  rejected,  and  abhorred  and  curfed 
for  ever;  and  muft  be  fo,  unlefs  grace  interpofes, 
to  cover  his  tranfgrcfTion.  But  men  are  really, 
in  themfelves,  what  they  are  in  the  eye  of  the 
law,  and  by  the  voice  of  llrid:  equity  and  juf- 
tice;  however  they  may  be  looked  upon,  and 
treated  by  infinite  and  unmerited  mercy. 

So  that,  on  the  whole,  it  appears,  that  ail  mian- 
kind  have  an  infallibly  eftedtual  propeniity  to 
that  moral  evil,  which  infinitely  outweighs  the 
value  of  all  the  good  that  can  be  in  them;  and 
have  fuch  a  difpofition  of  heart,  that  the  certain 
confequence  of  it  is,  their  being,  in  the  eye  of 
perfedt  truth  and  righteoufnefs,  wicked  men. 
And  I  leave  all  to  judge,  whether  fuch  a  dif- 
pofition be  not  in  the  eye  of  truth,  a  depraved 
difpofition. 

Agreeable  to  thefe  things,  the  fcripture  repre- 
fents  all  mankind,  not  only  as  having  guilt,  but 
immenfe  guilt,  which  they  can  have  no  merit  or 
worthinefs  to  countervail. -^HSwrh  is  the  reprefen- 

tation 


their  virtue.  35 

tation  we  have  in  Matth.  xviii.  21,  to  the  end- 
There,  on  Peter's  enquiring  how  often  his  brother 
Jhould  trejpajs  againjl  him  and  he  forgive  him,  whether 
until feven  times  f  Chrift  replies,  Ifay  not  mito  thee^ 
until  f even  times,  hut  until  f event y  times  feven  ^  ap- 
parently meaning,  that  he  fhould  eflecm  no  num- 
ber of  offences  too  many,  and  no  degree  of  injury 
it  is  polTible  our  neighbours  fliould  be  guilty  of 
towards  us,  too  great  to   be  forgiven  :  for  which 
this  reafon  is  given  in  the  parable  there  follow- 
ing, that  if  ever  we  obtain  forgivenefs  and  favor 
w'lth  God,  he  muft  pardon  that  guilt  and  injury 
towards  his  Majefty,  v,  hich  is  immenfely  greater 
than    the   greateft   injuries    that  ever    men    are 
guilty  of  one  towards  another,  yea,  than  the  fum  of 
all  the  injuries  put  together:  let  them  be  ever  io 
many  and  ever  fo  great :  fo  that  the  latter  would  be 
but  as  an  hundred  pence  to  ten  thoufand  talents  : 
which  immenfe  debt  we  owe  to  God,  and  have  no^ 
thing  to  pay ;  which  implies,  that  we  have  no  me- 
rit, to  countervail  any  part  of  our  guilt.     And  this 
muft  be  becaufe,  if  all  that  may  be  called  virtue 
in  us,  be  compared  with  our  ill-defert,  it  is  in 
the  fight  of  God  as  nothing  to  it.     The  parable  is 
not  to  reprefent  Peter's  cafe  in  particular,  but  that 
of  all  who  then  were,  or  ever  fliould  be  Chrift's 
difciples.     It  appears,  by  the  conclulion  of  the 
difcourfe:  So  likewife  fJjall  my  heavenly  father  do,  if 
ye,  from  your  hearts,  forgive  not  every  one  his  brother 
their  trefpajfes. 

Therefore  how  abfurd  muft  it  be  for  Chrillians 
to  object,  againft  the  depravity  of  man's  nature,  a 
greater  number  of  innocent  and  kind  actions,  than 
of  crimes ;  and  to  talk  of  a  prevailing  innocency, 
good  nature,  induflry,  and  cheerfulnefs  of  the 
greater  part  of  mankind  ?.  Infinitely  more  abfurd, 
than  it  would  be  to  infift,  that  the  domcfiic  of 
a  prince  was  not  a  bad  fervant,  becaufe  though 
'     D  2  fome*. 


36  All  nmi  fin  hwmdiateJy, 

fometimcs  he  contemned  and  affronted  his  maftcr 
to  a  great  degree^  yet  he  did  not  fpit  in  his  maf- 
ter's  face  fo  often  as  he  performed  ads  of  fervice; 
or,  than  it  would  he  to  affirm,  that  his  fpoufe  wai>. 
a  good  wife  to  him,  becaiife,  although  llie  com-. 
mitted  adultery,  and  that  with  the  Haves  and 
fcoundrels  fometimes,  yet  Ihe  did  not  do  this  fo: 
often  as  (lie  did  the  duties  of  a  wife.  Thefe  no^ 
tions  would  be  abfurd,  becaufe  the  crimes  are  too 
heinous  to  be  atoned  for,  by  many  honeil  aciions. 
of  thefervant,  or  fpoufe  of  the  prince  j^  there  being 
a  vail  difproportion  between  the-'nierit  of  one,.anGl 
the  ill-defert  of  the  other :  but  in  no  meafurc  fo 
great,  nay  infinitely  lefs  than  that  between  the 
demerit  ofour  offences  againft  God,  and  the  value 
of  our  adts  of  obedience.  ;     .    •   \\v. 

Thus  I  have  gone  through  with-  my  firft  arguG 
ment;  having  fliewri  the  evidence  of  the  truth  of 
the  propofition  I  laid  down  at  firfl,  and  proved  its 
confequence.  But  there  are  many  other  things, 
that  manifefl:  a'  very  corrupt  tendency  or  difpoii^ 
tion  in  man's  nature- in  his  prefent  ftate,  which  i 
fliali  take  notice  of  in  the  following  ^etiions,       iu 


Sect.     IV. 

The  Depravity  of  Nature  appears  hy  a  PropeiifAy  in 
all  to  fm  immediately,  as  Jem  as  they  are  capable 
of.  it,  and  to  fin  continually  and  progreilively  ; 
and  alfo  hy  the  Remains  oj  SinJn.the belt  of  Men^ 

THE  great  depravity  of  man's  nature  appears^ 
not  only  in  that  they  univerfally  commit 
fin,  who  fpend  any  long  time  in  the  world,  but 
in  that  men  are  naturally  fo  prone  to  fm,  that 
none  ever  fail  of  immediately  tranfgrefling  C^^d'^ 

law. 


All  men  Jin  immediately.  37 

law,  and  fo  of  bringing  infinite  guilt  on  thcm- 
iclves,  and  cxpofing  thcmfelves  to  eternal  perdi- 
tion, as  foon  as  they  are  capable  of  it. 

The  fcriptures  are  fo  very  exprefs  in  it,  that 
all  mankind,  allflep,  all  the  zcorldy  every  man  Itv- 
ingy  are  guilty  of  fm ;  that  it  mull  at  lead  be  un- 
derftood,  every  one  that  is  come  to  be  capable  cf 
being  aclivc,  in  duty  to  God,  or  fin  agamll  him,  is 
guilty  of  fm.  There  arc  multitudes  in  the  world, 
who  have  but  very  lately  begun  to  exert  their 
faculties,  as  moral  agents;  and  fo  are  but  juft  en- 
tered on  their  ftate  of  trial,  as  adting  for  thcm- 
felves. There  are  many  thoufands  conilantly  in  the 
world,  who  have  not  lived  one  month,  or  week, 
or  day,  lincc  they  have  arrived  to  any  period  that 
can  be  aiTigned  from  their  birth  to  twenty  years 
of  age.  ^  And  if  there  be  not  a  flrong  propcnlity 
in  man's  nature  to  iin,  that  fhould  as  it  were 
hurry  them  on  to  fpeedy  tranfgreffion,  and  they 
have  no  guilt  previous  to  their  pcrfonal  finning, 
what  ihould  hinder  but  that  there  might  always 
be  a  great  number  of  fuch  as  act  for  themfelves 
on  the  flage  of  the  world,  and  are  anfwerable  for 
themfelves  to  God,  who  have  hitherto  kept  thcm- 
felves free  from  fin,  and  have  perfectly  obeyed 
God's  law,  and  fo  are  righteous  in  God's  light 
with  the  righteoLifnefs  of  the  law  ;  and  if  they 
fhould  be  called  out  of  the  world  without  anv 
longer  trial  (as  innumerable  die  at  all  periods  oi 
life)  w^ould  be  juftihed  by  the  deeds  of  the  law  ? 
And  how  then  can  it  be  true,  that  in  God's  Jight  no 
mm  living  can  he  jujiified ;  that  no  man  can  he  ji'jl 
zvitb  God,  and  that  hy  the  deeds  of  the  lar^  no  fiejh 
can  he  jiiftified,  hecaufe  by  the  law  is  the  knozdcdge  of 
Jin?  And  what  fhould  hinder  but  that  there  may 
be  always  many  in  the  world,  who  arc  capable 
fubjecfts  of  inftrudion  and  counfel,  and  of  prayer 
to  God,  for  whom  the  calls  of  God's  word  to  re- 
D  Q  pcntancc, 


38  •  AH  men  Jin  immediately. 

pentance,  and  to  feek  pardon  through  the  blood 
of  Chrill,  and  to  forgive  others  their  injuries,  be- 
caufe  they  need  that  God  fhould  forgive  them, 
would  not  be  proper ;  and  for  whom  the  Lord's 
Prayer  is  not  fuitable,  wherein  Chrift  directs  all 
his  followers  to  pray,  that  God  would  forgive 
their  lins,  as  they  forgive  thofe  that  trelpafs 
againfl  them. 

Jf  there  are  any  in  the  world,  though  but  late- 
ly become  capable  of  ading  for  themfelves,  as 
fubjeLS:s  of  the  law  of  God,  who  are  pcrR^dly  free 
from  lin,  fuch  are  moft  likely  to  be  found  among 
the  children  of  Chrirtian  parents,  who  give  them 
the  moft  pious  education,  and  fet  them  the  beft 
examples  :  and  therefore  fuch  would  never  be  fo 
likely  to  be  found  in  any  part  or  age  of  the  world, 
as  in  the  primitive  Chriftian  church,  in  the  firft 
age  of  Chriftianity  (the  age  of  the  church's  great- 
eft  purity)  fo  long  after  Chriftianity  had  been 
cftablifhed,  that  there  had  been  a  time  for  great 
numbers  of  children  to  be  born,  and  educated  by 
thofe  primitive  Chriftians.  It  was  in  that  age,  and 
in  fuch  a  part  of  the  age,  that  theapoftle  John  wrote 
his  firft  epiftle  to  the  Chriftians  that  then  were.  But 
if  there  was  then  a  number  of  them,  come  to  un- 
derftanding,  who  were  perfectly  free  from  iin,  why 
does  he  write  as  he  does?  1  Joh,  i.  8,9,  10.  *Ifwe 
Jay  that  we  have  no  Jin,  we  deceive  our/elves,  and  the 
truth  is  not  in  us.  If  we  confejs  our  Jins,  he  is  faith- 
ful and  jujl  to  forgive  us  ourfnSy  and  to  cleanfe  us  from 

all 


■*  If  any  fhcnld  cbjeifk,  that  this  is  an  overfiraining  of  things, 
ar.d  that  it  fuppofes  a  greater  niccnefs  and  exactnefs,  than  is  obferv-. 
f;d  infcripture  reprefentations  and  expreffions,  to  infer  from  thefe 
cxrreflion?,  that  all  men  fin  immediately,  as  foon  as  ever  they  are 
capable  of  it :  to  this  I  would  fay,  that  I  think  the-arguments  ufed 
are  truly  folid,  and  do  really  and  juftly  conclude,  cither  that  men 
are  bore  guilty,  and  fo  are  chargeable  with  fm  before  they  conic  to 


Men  Jin  continually, .  op 

all  unrighteoufnefs.     If  we  Jay  that  "jcc  have  not  Jin^ 
nedy  we  make  him  a  liaVy  and  the  truth  is  not  in  us. 

Again,  the  reality  and  grcatnefs  of  the  depravity 
of  man's  nature,  appears  in  this,  that  he  has  a 
prevailing  propenlity  to  be  contimially  linning 
againfl  God.  What  has  been  obferved  above, 
will  clearly  prove  this.  That  fame  difpofition  of 
nature,  which  is  an  effectual  propenfity  to  immc^ 
diate  im,  amounts  to  a  propenlity  to  continual  An  : 
for  a  being  prone  to  continualimn'ing  is  nothing  but 
a  pronenefs  to  immediate  lin  continued.  Such  ap- 
pears to  be  the  tendency  of  nature  to  lin,  that  as 
ibon  as  ever  man  is  capable,  it  caufes  him  imme- 
diately to  fin,  without  fuffering  any  confiderable 
time  to  pafs  without  fin :  and  therefore,  if  the 
fame  propenfity  be  continued  undiminifhed,  there 
will  be  an  equal  tendency  to  immediate  linning 
again,  without  any  confiderable  time  pafnng:  and 
fo  the  fame  will  be  always  a  difpofition  ftiU  im- 
mediately to  lin,  with  as  little  time  paffmg  with- 
D  4  out 

adl  for  themfelves,  or  elfe  commit  fin  Immediately,  without  the 
leaft  time  intervening,  after  they  are  capable  of  underftanding 
their  obligations  to  God,  and  refleding  on  themfelves ;  and  that 
the  fcripture  clearly  determines  there  is  not  one  fuch  perfon  in  the 
world,  free  from  fm.  But  whether  this  be  a  draining  things  up  to 
too  great  an  exadnefs,  or  not ;  yet  I  fuppofe,  none  that  does  not 
entirely  fet  afide  the  fenfe  of  fuch  fcriptures  as  have  been  mention- 
ed, and  deny  thofe  propofitions  which  Dr.  T.himfelf  allows  to  be 
contained  in  fome  of  them,  will  deny  they  prove,  that  no  conJiJer- 
cbte  time  pafles  after  men  are  capable  of  adding  for  themfelves,  as 
the  fubjef^sof  God's  law,  before  thev  are  guilty  of  fm  ;  becaufe 
if  the  time  were  confiderable,  it  would  be  great  enough  to  dtrfcrve 
to  be  taken  notice  of,  as  an  exception  to  fuch  univerflU  propor- 
tions, as,  In  thyjightjhallm  man  livingbe  jufiifitd.  Sec.  And  if  this 
be  allowed,  that  men  are  fo  prone  to  fm,  that  in  fad  all  mankind  do 
fm,  ai  it  woerey  immediately  after  they  come  to  be  capable  of  it,  or 
fail  not  to  fm  fo  foon,  that  no  confidtrahle  time  palTes  before  they 
run  into  tranfgreffion  againft  God.  It  does  not  much  alter  the  cafe, 
as  to  the  prefent  argument.  If  the  time  of  freedom  from  (in  be  fo 
fmall,  as  not  to  be  worthy  of  notice  in  the  forementioned  uni\er- 
fal  propofitions  of  fcripture ,  it  is  alfo  fo  fmall,  as  not  to  be  woitiy 
•f  notice  in  the  prefent  argument. 


40  Men  Jin  increafingly, 

cut  fin  afterwards,  as  at  firll.  The  only  reafan 
that  can  be  given  why  iinning  muft  be  immediate 
at  firli,  is  that  the  difpoiition  is  fo  great,  that  it 
M'ili  not  fuffer  any  conliderable  time  to  pafs  with- 
out iin :  and  therefore  the  fame  difpofition  being 
continued  in  equal  degree,  without  fome  new 
reftraint,  or  contrary  tendency,  it  will  flill  equal- 
ly tend  to  the  fame  effe6l :  and  though  it  is  true, 
the  propenfity  m.ay  be  diminiilied,  or  have  re- 
ilraints  laid  upon  it,  by  gracious  difpofals  of  pro- 
vidence, or  merciful  intluences  of  God's  fpirit : 
yet  this  is  not  owing  to  nature.  That  ftrong  pro- 
penlity  of  nature,  by  which  men  are  fo  prone  to 
immediate  finning  at  lirfl:,  has  no  tendency  in  it- 
felf  to  a  dimunition  ;  but  rather  to  an  increaje  ;  as 
the  continued  exercife  of  an  evil  difpoiition,  in  re- 
peated actual  lins,  tends  to  ftrengthen  it  more  and 
-more  :  agreeable  to  that  obfervation  of  Dr.  T— r*s, 
pi' 228.  "  We  are  apt  to  be  drawn  into  Iin  by 
^'  bodily  appetites,  and  when  once  we  are  under 
"the  government  of  thefe  appetites,  it  is  at  Icafi 
*'  exceeding  difficult,  if  not  impracticable,  ta  re- 
*^  cover  ourfelves  by  mere  force  of  reafon."^  The 
increafe  of  ftrength  of  difpofition  in  fuch  a  cafe, 
is  as  in  a  falling  body,  the  ftrength  of  its  tenden- 
cy to  defeend  is  continually  increafed,  fo  long  a$ 
its  motion  is  continued.  Not  only  a  conitant 
commiflion  of  fin,  but  a  conftant  increafe  in  the 
habit  and  pradlice  of  wickednefs,  is  the  true  ten- 
dency of  man's  depraved  nature,  if  unrefirained 
by  divine  grace;  as  the  true  tendency  of  the  na^ 
ture  of  an  heavy  body,  if  obftacles  are  removed, 
is  not  only  to  fall  with  a  continual  motion,  but 
with  a  confiantly  increafing  motion.  And  we 
fee,  that  increafing  iniquity  is  actually  the  con., 
fequence  of  natural  depravity,  in  mod  men,  not- 
withflanding  all  the  reitraints.  they  have.  Dlfpo- 
iitions  to  evil  are  commcniy  much  ftronger  ia 

?iduU 


Si?i  in  the  hcjl,  4 1 

adult  perfons,  than  in  children,  when  they  lirlt 
begin  to  acft  in  the  world  as  rational  creatures. 

If  lin  be  fuch  a  thing  as  Dr.  T.  himfclf  repre- 
fents  it,  p.  69.  "  A  thing  of  an  odious  and  dc- 
**  flrudtive  nature,  the  corruption  and  ruin  of  our 
"  nature,  and  infinitely  hateful  to  God  ,**  then  fuch 
a  propenlity  to  continual  and  incrcafing  fin,  mull 
be  a  very  evil  difpolition.  And  if  we  may  judge 
of  the  pcrniooufnefs  of  an  inclination  of  nature, 
by  the  evil  of  the  effect  it  naturally  tends  to,  the 
propenfity  of  man's  nature  mufl:  be  evil  indeed : 
for  the  foul  being  immortal,  as  Dr.  T.  acknow- 
ledges, p.  370,  it  will  follow  from  what  has  been 
obferved  above,  that  man  has  a  natural  difpofi- 
tion  to  one  of  thefe  two  things ;  either  to  an  in- 
creafe  of  wickednefs  without  end,  or  until  wick- 
cdnefs  comes  to  be  fo  great,  that  the  capacity  of 
his  nature  will  not  allow  it  to  be  greater.  I'his 
being  what  his  wickednefs  will  come  to  by  its 
natural  tendency,  if  divine  grace  does  not  prevent, 
it  may  as  truly  be  faid  to  be  the  effedl  which  man's 
natural  corruption  tends  to,  as  that  an  acorn  in  a 
proper  foil  truly  tends,  by  its  nature,  to  become  a 
great  tree. 

Again,  That  fin  which  is  remaining  in  the 
hearts  of  th>e  heft  men  on  earth,  makes  it  evident, 
that  man's  nature  is  corrupt,  as  he  comes  into  the 
world.  A  remaining  depravity  of  heart  jn  the 
greatefb  faints,  may  be  argued  from  the  fms  of 
moft  of  thofe  who  are  fet  forth  in  fcripture  as  the 
mcil  eminent  inftances  and  examples  of  virtue  and 
piety :  and  is  alfo  manifeft  from  this.  That  the 
fcripture  reprcfents  all  God's  children  as  ftanding 
in  need  of  chailifement.  Heb.  xii.  6,  7,  8-  For 
*ivhom  the  Lord  lovethy  be  chajlencth ;  and  fcourgdh 
every  Jon  ivhcin  he  rcceiveih. — What  Jon  is  be,  vchom 
thejather  chaftencth  not-F — ^J  yc  arc  ''joithout  chajljc- 
Pient^-^lbcn  are  ye  haftards^  and  not  Jons,     Bu:  thi-^ 

-  is 


42  More  fin,  than  virtue, 

is  dh(t&Ay  and  fully  aflerted  in  Tome  places:  as  in 
that  fore-mentioned  Ecclef.  vii.  20.  There  is  not  a 
jiifi  man  upon  earlh^  that  doeth  good  and  finneth  not. 
Which  is  as  much  as  to  fay.  There  is  no  man  on 
earth,  that  is  fo  juft,  as  to  have  attained  to  fucha 
degree  of  righteoufncfs,  as  not  to  commit  any  fin. 
Yea,  the  apollle  fpcaks  of  all  Chriftians,  as  often 
finning,  or  committing  many  lins :  even  in  that 
primitive  age  of  the  Chrillian  church,  an  age  dif- 
tinguifhed  trom  all  others  by  eminent  attainm^ents 
in  holinefs  :  Jam.  iii.  2.  In  many  things  we  all 
offend.  And  that  there  is  pollution  in  the  hearts 
of  all,  as  the  remainder  of  moral  filth  that  was 
there  antecedent  to  all  attempts  or  means  for  pu- 
rification, is  very  plainly  declared  in  Prov.  xx.  9. 
IVho  can  fajy  I  have  made  viy  heart  clean ,  1  am  pire 
fre7n  my  Jin. 

According  to  Dr.  T.  men  come  into  the  world 
wholly  free  from  finful  propenlities.  And  if  fo, 
it  appears  from  what  has  been  already  faid,  there 
would  be  nothing  to  hinder,  but  that  many,  with- 
out being  better  than  they  are  by  nature,  might 
perfeclly  avoid  the  commiilion  of  lin.  But  much 
more  might  this  be  the  cafe  with  men  after  they 
had,  by  care,  diligence,  and  good  pradice,  attain- 
ed thofe  pofitive  habits  of  virtue,  whereby  they 
are  at  a  much  greater  diftance  from  fin,  than  they 
were  naturally  : — which  the  writer  fuppofes  to  be 
the  cafe  with  many  good  men.  But  fince  thcfcrip- 
ture  teaches  us,  that  the  beft  of  men  in  the  world 
i^o  often  commit  lin, and  have  remaining  pollution 
of  heart,  this  makes  it  abundantly  evident,  that  men, 
when  they  are  no  otherwife  than  they  were  by 
nature,  without  any  of  thofe  virtuous  attainments, 
have  a  fmful  depravity:  yea,  muft  have  great 
corruption  of  nature. 

Sect* 


All  have  more  Jin  than  righteoi^nefs.     43 


Sect.    V. 

The  Depravity  of  Nature  appears^  in  that  the  general 
Conlequence  of  the  State  ami  Tendency  of  Man's 
Nature  is  a  much  greater  Degree  of  Sin  than 
Righteoufnefs  ;  not  only  zvith  refpeB  to  Value  and 
Demerit^  but  Matter  and  Quantity. 


I  Have  before  fhevvn,  that  there  is  a  propenfity 
in  man's  nature  to  that  iin,  which  in  heinouf- 
nefs  and  ill-defert  immenfely  outweighs  all  the 
value  and  merit  of  any  fuppofed  good,  that  may 
be  in  him,  or  that  he  can  do.  1  now  proceed  to  fay 
further,  that  fuch  is  man's  nature,  in  his  prefcnt 
ftate,  that  it  tends  to  this  lamentable  effed,  that 
there  fhould  at  all  rimes,  through  the  courfe  of  his 
life,  be  at  leail,  much  more  fm,  than  righteouf- 
nefs; not  only  as  to  zveight  and  value,  but  as  to 
matter  and  meafure^  more  difagreement  of  heart 
and  practice  from  the  law  of  God,  and  from  the 
law  of  nature  and  reafon,  than  agreement  and 
conformity. 

The  law  of  God  is  the  rule  of  right,  as  Dr.  T. 
often  calls  it :  it  is  the  meafure  of  virtue  and  Iin  : 
fo  much  agreement  as  there  is  with  this  rule,  fo 
much  is  there  of  rectitude,  righteoufnefs,  or  true 
virtue,  and  no  more;  and  fo  much  difagreement 
as  there  is  with  this  rule,  fo  much  Iin  is  there. 

Having  premifcd  this,  the  following  things 
may  be  here  obferved, 

I.  The  degree  of  difagreement  from  this  rule 
of  right  is  to  be  determined,  not  only  by  the 
degree  of  diflance  from  it  m  excefs^  but  alfo  in 
defe^ ;  or   in  other  words,  not  only  in  politive 

rranfgrcflion 


44  ^^^  ^^'^^  more  fin 

tranfgrcfrion,  or  doing  what  \^  forbidden,  but  alfo 
in  wicholding  what  is  required.  The  divine  law- 
giver does  as  much  prohibit  the  one  as  the  other, 
and  does  as  much  charge  the  latter  as  a  linful 
breach  of  his  law,  expoimg  to  his  eternal  wrath 
and  curie,  as  the  former.  Thus  at  the  day  of  judg- 
ment, as  dcfcribed,  Malth.  xxv.  The  wicked  are 
condemned  as  curjed,  to  everlafiing  fire,  for  their 
fin  in  defedl  and  omiflion  :  I  was  an  hungered,  and 
ye  gave  me  no  vicat^  6:c.  And  the  cafe  is  thus,  not 
only  when  the  defecl;  is  in  word  or  behavior,  but 
in  the  inward  temper  and  exercife  of  the  mind. 
1  Cor.  xvi.  2  2.  //  any  Man  love  not  the  Lord  Jefus 
Chrift,  lei  'him  be  Anathema  Maranatha,,  Dr.  T. 
fpeaking  of  the  fentence  and  punifhment  of  the 
wicked,  (Matih.  xxv.  41,  46),, lays,"  It  was  mani- 
**  feftly  for  zvant  of  benevolence,  love,  and  com- 
*'  pailion  to  their  fellow-creatures,  that  they  were 
**  condemned."  And  elfevvhcre,  as  was  obfervcd 
before,  he  fliys,  that  the  law  of  God  extends  to 
the  latent  principles  of  lin,  10  forbid  them,  and  to 
condemn  to  eternal  dcfrrudtion  for  them.  And 
if  fo,  it  doubtlefs  alfo  extends  to  the  inward  prm- 
ciples  of  holinefs,  to  require  them  in  the  like 
manner  to  condemn  for  the  want  of  them. 

II.  The  fam  of  our  duty  to  God,  required  in 
his  law,  is  love  to  God ;  taking  love  in  a  large 
{(^n^t,  for  the  true  regard  of  our  hearts  to  God, 
implying  efteem,  honour,  benevolence,  gratitude, 
complacence,  &:c.  This  is  not  only  very  plain 
by  the  Scripture,  but  it  is  evident  in  itfelf.  The 
fum  of  what  the  law  of  God  requires  is  doubt-, 
lefs  obedience  to  that  law :  no  law  can  require 
more  than  that  it  be  obeyed.  But  it  is  manifeli, 
that  obedience  to  God  is  nothing,  any  otherwife 
than  as  a  teftimony  of  the  refped:  of  our  hearts 
to  God  :  without  the  heart,  man's  external  adts 
are   no  more  than  the  motions  of  the  limbs  of  a 

wooden 


than  rightcmfnefs.  .        \r^ 

^\'Ooden  image,  have  no  more  of  the  nature  of 
cither  fm  or  righteoufncfs.  It  muft  therefore 
needs  be  fo,  that  love  to  God,  or  the  rcfped  of 
the  heart,  muft  be  the  fum  of  the  duty  required 
towards  God  in  his  law. 

ill.  It  therefore  appears  from  the  premifes, 
that  whofocver  withholds  more  of  that  love  or 
refpedl  of  heart  from  God  which  hii  law  requires, 
than  he  affords,  has  more  iin  than  righteoufncfs. 
Not  only  he  that  has  lefs  divine  love,  than  paf- 
lions  and  affedions  uhich  are  oppoute  ; -but  alfo 
he  that  does  not  love  God  half  fo  much  as  he 
ought,  or  has  reafon  to  do,  has  juftly  more  wrong 
than  right  imputed  to  him,  according  to  the 
law  of  God,  and  the  law  of  reafon  ;  he  has  more 
irregularity  than  rectitude,  with  regard  to  the 
law  of  love.  The  iinful  difrefpecl  or  unrcfpefl- 
fulncfs  of  his  heart  to  God,  is  grea-ter  than  h'i 
rcfpectf  to  him. 

But  what  confiderate  perfon  is  there,  even 
among  the  more  virtuous  part  of  mankind,  but 
what  would  be  afliamed  to  fay,  and  profefs  be- 
fore God  or  men,  that  he  loves  God  half  fb 
much  as  he  ought  to  do  ;  or  that  he  exercifes 
one  half  of  that  efteem,  honour  and  gratitude 
towards  God,  which  would  be  altogether  be- 
coming him ;  confidering  what  God  is,  and  what 
great  manifeftations  he  has  niade  of  his  tranf- 
cendent  excellency  and  goodnefs,  and  what  bene- 
fits he  receives  from  him  ?  And  if  few  or  none 
of  the  bcft  of  men  can  with  reafon  and  trutK 
make  even  fuch  a  profeflion,  how^  far  from  it 
muft  the  generality  of  mankind  be  ? 

The  chief  and  moft  fundamental  of  all  the 
commands  of  the  moral  law,  requires  us  to  love 
the  Lord  our  God,  with  all  our  heart s^  and  zvith  all 
mtr  fouls,  zvith  all  cur  firengih,  a?:d  all  our  mnd :  that 
k plainly,  with  ail  rh^t.is  within  us^  or  to  the 
»ar:*'  utmoft 


46  All  have  morejtn 

utmoil  capacity  of  our  nature :  all  that  belongs 
io^  or  is  comprehended  within  the  utmoft  extent 
or  capacity  of  our  heart  and  foul,  and  mind  and 
ftrength,  is  required,  God  is  in  himfelf  worthy 
of  infinitely  greater  love,  than  any  creature  can 
cxercife  towards  him  :  he  is  worthy  of  love 
equal  to  his  perfeiflions,  which  are  infinite  :  God 
loves  himfelf  with  no  greater  love  than  he  is 
worthy  of,  when  he  loves  himfelf  infinitely:  but 
we  can  give  God  no  more  than  we  have.  There- 
fore, if  we  give  him  fo  much,  if  we  love  him  to 
the  utmoft  extent  of  the  faculties  of  our  nature, 
we  are  excufed :  but,  when  what  is  propofed  is 
only  that  we  Ihould  love  him  as  much  as  our 
capacity  will  allow,  this  excufe  of  want  of  ca- 
pacity ceafes,  and  obligation  takes  hold  of  us; 
and  we  are  doubtlefs  obliged  to  love  God  to  the 
utmoft  of  what  is  poflible  for  us,  with  fuch  fa- 
culties, and  fuch  opportunities  and  advantages  to 
know  God,  as  we  have.  And  it  is  evidently 
implied  in  this  great  commandment  of  the  law, 
that  our  love  to  God  fliould  be  {o  great,  as  to 
have  the  moft  abfolute  pofTefTion  of  all  the  foul, 
and  the  perfed:  government  of  all  the  principles 
and  fprings  of  adtion  that  are  in  our  nature. 

Though  it  is  not  eafy,  precifely  to  fix  the  li- 
mits of  man's  capacity,  as  to  love  to  God  ;  yet  in 
general  we  may  determine,  that  his  capacity  of 
love  is  co-extended  with  his  capacity  of  know- 
ledge: the  exercife  of  the  undcrftanding  opens 
the  way  for  the  exercife  of  the  other  faculty. 
Now,  though  we  cannot  have  any  proper  pofitive 
undcrftanding  of  God's  infinite  excellency ;  yet 
the  capacity  of  the  human  undcrftanding  is  very 
great,  and  may  be  extended  far.  It  is  needlefs  to 
difpute,  how  far  man's  knowledge  may  be  faid  to 
be  flrictly  comprehenfive  of  things  that  are  very 
great,  as  of  the  extent  of  the  expaafe  of  the  hea- 
vens. 


than  /ighteoufnefs',  47 

vens,  or  of  the  dimcnfions  of  the  globe  of  the 
earth ;  and  of  fuch  a  great   number^  as  of  the 
many  millions  of  its  inhabitants.  The  word,  covi^ 
preberi/ive,  feems  to  be  ambiguous.     But  doubt- 
iefs  we  are  capable  of  fome  proper  pofitive  under- 
ftanding  of  the  greatnefs  of  thefe  things,  in  com- 
parifon  of  other  things  that  we  know,  as  unfpeak- 
ably   exceeding  them.     We  are  capable  of  fomc 
clear  underltanding  of  the  greatnefs  or  confider- 
ablenefs  of  a  whole  nation,  or  of  the  whole  world 
of  mankind,  as  vaftly  exceeding  that  of  a  parti- 
cular perfon  or  family.     We  can  pofitively  un- 
derhand, that  the  whole  globe  of  the  earth  is 
vadly  greater,  than  a  particular  hill  or  mo^;ntain. 
And  can  have  fome  good  politive  apprehenlion  of 
the  ilarry  heavens,  as   fo  greatly  exceeding  the 
globe  of  the  earth,  that  the   latter  is  as  it  were 
nothing  to  it.     So  the  human  faculties  are  capa- 
ble of  a  real  and  clear  underftanding  of  the  great- 
nefs, glory  and  goodnefs  of  God,  and  of  our  de- 
pendence  upon    him,     from    the   manifcftations 
which  God  has  made  of  himfelf  to  mankind,  as 
being  beyond  all  exprefTion  above  that  of  the  moft 
excellent  human  friend,  or  earthly  objecil.     And 
io  we  are  capable  of  aa  efteem  and  love  to  God, 
which  fliall  be  proportionable,  and  as  much  ex- 
ceeding that  which  we  have  to  any  creature. 

Thefe  things  may  help  us  to  form  fome  judg- 
ment, how  vartly  the  generality  of  mankind  fall 
below  their  duty,  with  refpedt  to  love  to  God ; 
yea,  how  far  they  are  from  coming  half-way  to 
that  height  of  love,  which  is  agreeable  to  the 
rule  of  right.  Surely  if  our  elleem  of  God,  de- 
fires  after  him,  and  delight  in  him  were  fuch  as 
become  u.s,  confidcring  the  things  forementioned, 
they  would  exceed  our  regard  to  other  things,  as 
the  heavens  are  high  above  the  earth,  and  v/ould 
fwallow  up  all  other   affedlions,  like   a  deluge. 

But 


48  More  corruption. 

But  how  far,  how  exceeding  far,  are  the^genera-/ 
lity  of  the  world  from  any  appearance  of  being 
influenced  and  governed  by  fuch  a  dcgreee  of 
divine  love  as  this  ! 

li  we  confider  the  love  of  God  with  refpedt  to 
that  one  kind  of  exercife  of  it,  namely,  gratitude^ 
how  far  indeed  do  the  generaUty  of  mankind 
come  fhort  of  the  rule  of  right  and  reafon  in  this  i 
If  we  confider  how  various,  innumerable  and  vaft 
the  benefits  are  we  receive  from  God,  and  how 
infinitely  great  and  wonderful  that  grace  of  his  is, 
which  is  revealed  and  offered, to  them  that  live 
under  the  gofpel,  in  that  eternal  falvation  which 
is  proaired  by  God's  giving  his. only  begotten  fon. 
to  die  for  iinners ;  and  alfo  how  unworthy  we  are 
ail,  deferving  (as  T^x,  T.  confeiTes)  eternal  perdi- 
tion under  God's  wrath  and  curfe:  how  great  is 
the  gratitude,  that  would  become  us,,  who  are  the 
fubjecis  of  fo  many  and  great  benelits,  and  have 
fuch  grace,  towards :  poor  linful  loft  mankind  {tt 
before  us  in  fo  affecting  a  manner,  as  in  the  ex- 
treme fufFerings  of  the  fon  of  God,  being  carried 
through  thofe  pains  by  a  love  ilronger  than 
death,  a  iove  that  conquered  thofe  mighty  ago- 
nies, a  love  whofe  length  and  breadth  and  depth 
and  height  pafles  knowledge  ?  But  ob,  w  hat  poor 
returns — — 1  How  little  the  gratitude!  how  lowv 
how  cold  and  inconilant  the  atfection.  in  the  beft, 
compared  with  the  obligation  1  and  what  then 
fliall  be  faid  of  the  gratitude  of  the  generality  ?• 
or  rather,  who  can  exprefs  the  ingratitude  ? 

If  ir  were  fo,  that  the  greater  part  of  them  that 
are  called  Chriftians,  were  no  enemies  to  Chrift 
in  heart  and  praclice,  were  not  governed  by  prin- 
ciples oppolite  to  him  and  his  gofpel,  but  had 
fomc  real  love  and  gratitude;  yet  if  their  love  fall 
vaftly  fhort  of  the  obligation  or  occalion  given, 
they  are  guilty  of  ihamcful  and  odious  ingrati- 
tude. 


than  righteouf?iefs ^  in  all,  j^. 

tudc.  As  when  a  man  has  been  the  fubje(5l  of 
fome  inftanceof  tranfccndent  gcnerofity,  whereby 
he  has  been  relieved  fronn  the  moll  extreme  ca- 
lamity, and  brought  into  very  opulent,  honour- 
able and  happy  circumftances,  by  a  benefactor 
of  excellent  character  ;  and  yet  exprelTes  no  more 
gratitude  on  fuch  an  occafion,  than  would  be 
requilite  for  fome  kindnefs  comparatively  infi- 
nitely fmall,  he  may  jullly  fall  under  the  impu- 
tation of  vile  unthankfulnefs  and  much  more 
ingratitude  than  gratitude  ;  though  he  may  have 
no  ill-will  to  his  benefaclor,  or  no  pofitive  affec- 
tion of  mind  contrary  to  thankfulnefs  and  be- 
nevolence :  what  is  odious  in  him  is  his  defedt, 
w^hereby  he  falls  fo  vaftly  below  his  duty. 

Dr.  Turnbull  abundantly  infills,  that  the  forces 
of  the  affeclions  naturally  in  man  are  well  pro- 
portioned ;  and  often  puts  a  queftion  to  this  pur- 
pofe, — How  man's  nature  could  have  been  bet- 
ter conllituted  in  this  refpedl  ?  How  the  affec- 
tions of  his  heart  could  have  been  better  pro- 
portioned ? — I  will  now  mention  one  inffancc, 
out  of  many  chat  might  be  mentioned.  Man, 
if  his  heart  were  not  depraved,  might  have  had 
a  difpolition  to  gratitude  to  God  for  bis  goodnefsy  in 
proportion  to  his  difpofition  to  anger  tozvards  men 
for  their  i?ijuries.  When  I  fay  in  proportion,  I 
mean  conlidering  the  greatnefs  and  number  of 
favours  and  injuries,  and  the  degree  in  which 
the  one  and  the  other  are  unm.erited,  and  the  be- 
nefit received  by  the  former,  and  the  damage 
fuffained  by  the  latter.  Is  there  not  an  apparent 
and  vafl:  difference  and  inequality  in  the  difpo- 
litions  to  thefe  two  kinds  of  affection,  in  the 
generality  of  both  old  and  young  adult  perfons 
and  little  children  ?  How  ready  is  refentment 
for  injuries  received  froni  men?  And  how  eafily 
is  it  railed  in  moil,  at  leall  to  an  equality  with  the 

E  defer:  > 


^6  More  corrtiptiony 

defcrt  ?  And  is  it  fo  with  refped  to  gratitude' 
for  benefits  received  from  God,  in  any  degree  of 
comparifon  ?  Dr.  TurnbuU  pleads  for  the  na- 
tural difpolition  to  anger  for  injuries  as  being 
good  and  ufeful :  but  furely  gratitude  to  God,  if 
we  were  inclined  to  it,  would  be  at  leaft  as  good 
and  ufeful  as  the  other. 

How  far  the  generality  of  mankind  are  from 
their  duty  with  refpecfl  to  love  to  God,  will   fur- 
ther appear,  if  we  coniider,  that  we  are  obliged 
not  only   to  love  him  with  a  love  of  gratitude 
for  benefits  received  ;  but   true  love  to  God  pri- 
marily  coniifts  in  a  fupreme  regard  to  him  for 
what    he  is   in  himfelf.     The  tendency   of  true 
virtue  is  to  treat  every  thing  as  it  is,  and  acccrd-t 
ing  to   its   nature.     And   if  we  regard  the  Mcfl: 
High  according  to  the  infinite  dignity  and  glory 
of  his  nature,  wt  fliali  efleem  and  love  him  with 
all  our  heart  and  foul,  and  to  the  utmofb  of  the 
capacity   of  our  nature,  on  this    account ;  and 
not  primarily   becaufe   he  has  promoted  our  ih- 
terefl.     If  God  be  infinitely  excellent  in  him- 
felf, then  he  is  infinitely  lovely  on  that  account ; 
or  in  other  words,  infinitely  worthy  to  be  loved. 
i\nd  doubtlefs,  if  he  be  worthy  to  be  loved  for 
this,   then   he   ought  to  be  loved  for  this*     And 
U  is  manifeft,  there  can   be  no  true  love  to  him, 
if  he  be  not  loved  for  what  he  is  in  himfelf     For 
if  we  love  him  nor  for  his  own  fake,  but  for  fome- 
ihing  eife,  then    our   \oYt  is  not  terminated  on 
him,  but  on  fomething  tKc^  as  its  ultimate  ob- 
ied.     That   is   no  true  value  for  infinite  worth, 
which  im.plies  no  value   for  that  worthinefs   in 
iticlf  conlidered,    but    only   on    the  account  of 
fornething  foreign.     Our   efleem  of  God  is  fun- 
damentally defeclivc,  if  it  be    not  primarily  for 
the  excellency  of  his  nature,  which  is  the  foun- 
dation of  all  that  is  valuable  in  him  in  any  •re'- 

fpea. 


than  righleoufnefs,  In  all.  5  % 

fpcA.  If  we  iovc  not  God  becaufe  he  is  what 
he  is,  but  only  becaufe  he  is  profitable  to  us,  in 
truth  we  love  him  not  at  all:  if  we  feem  to  love 
him,  our  love  is  not  to  him,  but  to  fomcthing 

And  now  I  muft  leave  it  to  every  one  to  judge 
for  himfelf,  from  his  ownropportunities  of  ob- 
fervation  and  information  concerning  mankind, 
how  little  there  is  of  this  dilinterelted  love  to 
God,  this  pure  divine  affection,  in  the  world* 
How  vpry  little  indeed  in  comparifon  of  other 
affections  altogether  diverfe,  which  perpetually 
urge,  actuate  and  govern  mankind,  and  keep 
the  world,  through  all  nations  and  ages,  in  a 
continual  agitation  and  commotion  1  This  is 
an  evidence  of  an  horrid  contempt  of  God,  reign- 
ing in  the  w^orld  of  mankind.  It  would  bejultly 
efteemed  a  great  inftance  of  difrefpedl  and  con- 
tempt of  a  prince,  if  one  of  his  fubjecls,  when 
he  came  into  his  houfe,  Ihould  fet  him  below  his 
meanefl:  flave.  But  in  fetting  the  infinite  Jeho^ 
vab  below  earthly  objedls  and  enjoyments,  men 
degrade  him  below  thofe  things,  between  which 
and  him  there  is  an  infinitely  greater  difrance* 
than  between  the  higheft  earthly  potentate  and 
the  mofl  abjedl  of  mortals.  Such  a  conduct  as 
the  generality  of  men  are  guilty  of  towards  God, 
continually  and  through  all  ages,  in  innumerable 
refpecfts,  would  be  accounted  the  molt  vile  con- 
temptuous treatment  of  a  fellow  creature,  of 
diitinguifked  dignity.  Particularly  men's  treat- 
ment of  the  offers  God  makes  of  himfelf  to  them 
as  their  friend,  their  father,  their  God  and  ever- 
lafling  portion ;  their  treatment  of  the  exhibi- 
tions he  has  made  of  his  unmeafurable  love, 
and  the  boundlefs  riches  of  his  grace  in  Chrift, 
attended  with  earneft  repeated  calls,  counfcls, 
cxpofliulations  and  intreatics,  as  alfo  of  the  molt 

E  2  dreadful 


52  More  corrupiion  than  righteoufnefs  in  ath 

dreadful  threatenings  of  his   eternal  difpleafurtf 
and  vengeance. 

Before  I  finiili  this  SeSfion,  it  may  be  proper  to 
lay  fomerhing  in  reply  to  an  objedion  fome  may 
be  ready  to  make  againlt  the  force  of  that  argu- 
ment, which  has  been  ufed  to  prove,  that  men  in 
general  have  more  fm  than  righteoufnefs,  namely. 
That  they  do  not  come  halfway  to  that  degree  of 
love  to  God,  which  becomes  them,  and  is  their  duty. 
•  The  Ohjetlion  is,  this  :  That  the  argument  feems 
to  prove  too  much,  in  that  it  will  prove,  that 
even  good  men  thcmfelves  have  more  fm  than  ho- 
linefs;  which  alio  has  been  fuppofed  ;  But  if  this 
were  true,  it  would  follow,  that  fm  is  the  pre- 
valent principle  even  in  good  men,  and  that  it  is 
the  principle  which  has  the  predominancy  in  the 
heart  and  pracHiice  of  the  truly  pious ;  which  is 
plainly  contrary  to  the  word  of  God. 

I  anfwer.  If  it  be  indeed  fo,  that  there  is  more 
fm,  confifting  in  dtftS:  of  required  holinefs,  than 
there  is  of  holinefs  in  good  men  in  this  world; 
yet  it  will  not  follow,  that  iin  has  the  chief  go- 
vernment of  their  heart  and  pradice ;  for  two 
reafons. 

1.  They  may  love  God  more  than  other  things, 
and  yet,  there  may  not  be  fo  much  love,  as  there 
is  want  of  due  love;  or,  in  other  words,  they  may 
love  God  more  than  the  world,  and  therefore 
the  love  of  God  may  be  predominant,  and  yet 
may  not  love  God  near  half  fo  much  as  they  ought 
to  do.  This  needs  not  be  efteemed  a  paradox  :  a 
pcrfon  may  love  a  father,  or  fome  great  friend  and 
benefador,  of  a  very  exellent  characler,  more  than 
fome  other  object,  a  thoufand  times  Icfs  worthy 
of  his  eftcem  and  affection,  and  yet  love  him  ten 
times  Icfs  than  he  ought ;  and  fo  be  chargeable, 
all  things  confidered,  with  a  deficiency  in  refped 
■*ind  gratitude,  that  is  very  unbecoming  and  hate- 
ful. 


Morejin^  than  virtue.  53 

ful.     If  love  to  God  prevails  above  the  love  of 
other  things,  then  virtue  will  prevail  above  evil 
atfcdions,  or  politive  principles  of  fin  ;  by  which 
principles  it  is,  that  lin  has  a  politive  power  and 
influence.  For  evil  affections  radically  conlifl:  in 
inordinate  love  to  other  things  befides  God  :  and 
therefore,   virtue    prevailing   beyond    thcfe,    will 
have  the  governing  intiucnce.    The  predominance 
of  the  love  of  God  in  the  hearts  of  good  men  is 
more  from  the  nature  of  the  objedl  loved,  and  the 
nature  of  the  principle  of  true  love,  than  the  de- 
gree of  the  principle.     The  objedl  is  one  of  fu- 
preme  lovelinefs;  immenfely  above  all  other  ob- 
jecls  in  worthinefs  of  regard  ;  and  it  is  by  fuch  a 
tranicendent  excellency,  that  he  is  God,  and  wor- 
thy to  be  regarded  and  adored  as   God:  and    he 
that  truly  loves  God,  loves  him  as  God :  true  love 
acknowledges  him  to  be  God,  or  to  be  divinely 
and   fupremely  excellent ;    and  mufl  arife  from 
fome  knowledge,  fenfe  and  conviction  of  his  u  or- 
thinefs  of  fupreme  refped: :  and  though  the  {^n^c 
and   view  of  it  may  be  very  imperfect,  and  the 
love  that  arifes  from  it  in  like  manner  imper- 
fect •  yet  if  there  be  any  realizing  view  of  fuch 
divine  excellency,  it  muff  caufc  the  heart  to  re- 
fpedl  God  above  alL 

2.  Another  reafon,  why  a  principle  of  holinefs 
maintains  the  dominion  in  the  hearts  of  good  men, 
is  the  nature  of  the  covenant  of  grace,  and  the 
promifcs  of  that  covenant,  on  which  true  Chrif- 
tian  virtue  relies,  and  which  engage  God's  llrength 
and  afliffance  to  be  on  its  lide,  and  to  help  it 
againll  its  enemy,  that  it  may  not  be  overcome. 
The  juft  live  by  faith.  Holinefs  in  the  Chriftian, 
or  his  fpiritual  life,  is  maintained,  as  it  has  re- 
fped  by  faith  to  its  author  and  finiff.er,  and  de- 
rives ffrength  and  efficacy  from  the  divine  foun- 
tain, and  by  this  means  overcomes.     For  as  the 

E  3  apoitlc 


54  .Extreme Jlupidity,  8cc. 

"  apoftle  fays,  This  is  the  vi^ory  that  oveixometh  ih'^ 
zvorldy  even  our  faith.  It  is  our  faith  in  him,  who 
has  promifed,  never  to  leave  nor  forfake  his  peo-. 
pie,  and  not  to  foriake  the  work  of  his  own 
hands,  nor  fuller  his  people  to  be  tempted  above 
their  ability  ;  and  that  his  grace  fliall  be  fufficient 
for  them,  z.\\di  that  his  ftrength  (hall  be  made  per- 
fect in  weaknefs,  and  that  where  he  has  begun  a 
good  work  he  will  carry  it  on  to  the  day  of 
Chrift. 


Sect.    VL 

The  Corruption  of  Ma?i^s  Nature  appears  by  its  Ten^ 
dencyy  in  its  prefent  State ^  to  an  extreme  Degree  of 
Folly  and  Stupidity  in  Matters  of  Religion. 

IT  appears,  that  man's  nature  is  greatly  deprav- 
ed, by  an  apparent  proncnefs  to  an  exceeding 
Jiupidity  and  fottiflinefs  in  rhofe  things  W'hercin  his 
duty  and  main  intereft  are  chiefly  concerned. 

I  fliall  inftance  in  two  things,  viz.  Men's  prone^ 
nefs  to  idolatyy ;  and  fo  general  and  great  a  difre^ 
gard  of  eternal  things ^  as  appears  in  them  that  live 
under  the  light  of  the  gofpel. 

It  is  maniiefl:,  that  man's  nature  in  its  prefent 
flate  is  attended  with  a  great  propeniity  to  foj- 
fake  the  acknowledgment  and  worlhip  of  the  true 
God,  and  to  fall  into  the  moft  (tupid  idolatry.  This 
has  been  fufficiently  proved  by  known  facft,  on. 
abundant  trial :  in  as  much  as  the  world  of  man- 
kind in  general  (excepting  one  fmall  people,  mi^ 
raculoufly  delivered  and  preferved)  through  all 
nations,  in  all  parts  of  the  world,  ages  after  ages, 
continued  without  the  knowledge  and  worlhip  of 
the  true  God,  and  overwhelmed  in  grofs  idolatry, 
without  the  leaft  appearance  or  profpedofits  re- 
covering 


Idolatry  of  the  world  proves  corrupt  nature,   55 

covering  itfelf  from  fo  great  blindnefs,  or  return- 
ing from  its  brutifh  principles  and  cull:oms,  till 
delivered  by  divine  grace. 

In  order  to  the  moll  jufl  arguing  from  facfl, 
concerning  the  tendency  of  man's  nature,  as  that 
is  in  itfelf,  it  fliould  be  enquired  what  the  event 
has  been,  where  nature  had  been  left  to  itfelf,  to 
operate  according  to  its  own  tendency,  with  leaft 
oppofition  made  to  it  by  any  thing  fupernatural  • 
rather  than  in  exempt  places,  where  the  infinite 
power  and  grace  of  God  have  interpofed,  and  ex- 
traordinary means  have  been  ufed  to  ftem  the  cur- 
rent, and  bring  men  to  true  religion  and  virtue. 
As  to  the  means  by  w'hich  God's  people  of  old,  in 
the  line  of  Abraham,  were  delivered  and  preferv- 
ed  from  idolatry,  they  were  miraculous,  and  of 
mere  grace :  not  with  ilanding  which,  they  were 
often  relapfmg  into  the  notions  and  ways  of  the 
Heathen:  and  when  they  had  backflidden,  never 
were  recovered,  but  by  divine  grr.cious  interpg- 
fition.  And  as  to  the  means  by  which  many 
Gentile  nations  have  been  delivered,  fmce  the  days 
of  thegofpel,  they  arefuchas  have  been  wholly  ov>'- 
ing  to  molt  wonderful,  miraculous,  and  infinite 
grace.  God  was  under  no  obligation  to  bellow 
on  the  Heathen  world  greater  advantages  than 
they  had  in  the  ages  of  their  grofs  darknefs  :  as 
appears  by  the  fact,  that  God  adlually  did  not,  for 
fo  long  a  time,  beflow  greater  advantages. 

Dr.  T.  himfelf  obferves.  (A>v,  p.  1.)  That  />; 
ahoiit  400  years  after  the  jloody  the  generality  of  raan', 
kind  were  fatten  into  idolatry.  And  thus  it  was 
every  where  through  the  Vvorld,  excepting  among 
that  people  that  was  faved,  and  prefer ved  by  a 
conflant  feries  of  miracles,  through  a  variety  of 
countries,  nations  and  climates,  great  enough, — • 
and  through  fucceflive  changes,  revolutions,  and 
ages,  numerous  eiwughy  to  be  a  fufficient  trial  of 
E  4  what 


56  The  Idolatry  of  the  world 

what  mankind  are  prone  to,  if  there  be  any  fuch 
thing  as  a  lufficient  trial. 

That  men  ihould  forfake  the  true  God  for 
idols,  is  an  evidence  of  the  moft  aftonifhing  folly 
and  ftupidity,  by  God's  own  teftimony.  Jcr.  ii.  13. 
Be  a/loni/hed,  0  ye  heavens y  at  ihiSy  and  be  ye  horri- 
hly  afraid^  he  ye  very  defolatey  faith  the  Lord:  for 
viy  people  have  committed  two  evils ;  they  have  for- 
fake n  me  the  fountain  of  living  zvaterSy  and  have 
hewed  out  to  thejnf elves  ciJlernSy  broken  cifternSy  that 
can  hold  no  ivater.  And  that  mankind  in  general 
did  thus,  fo  foon  after  the  flood,  was  from  the  evil 
propenfity  of  their  hearts,  and  becaufe  they  did  not 
like  to  retain  God  in  their  knozvledge ;  as  is  evident  by 
Rom,  i.  28. — And  the  univerfality  of  the  effed: 
fhews  that  the  caufe  was  univerfal,  and  not  any 
thing  belonging  co  the  particular  circumflances 
of  one,  or  only  fome  nations  or  ages,  but  fome- 
thing  belonging  to  that  nature  that  is  common 
to  all  nations,  and  that  remains  the  fame  through 
all  ages.  And  what  other  caufe  could  this  great 
etfedt  poiTibly  arifc  from,  but  a  depraved  difpo- 
lition,  natural  to  all  mankind  ?  It  could  not 
arife  from  vvant  of  a  fufficient  capacity  or  means 
of  knovv'ledgc.  This  is  in  effed:  confclTed  on  all 
hands.  Dr.  Turnbull,  (Chrif  Phil.  p.  21.)  fays 
as  follows ;  *^  The  exiftence  of  one  infinitely 
<*  powerful,  wife  and  good  mind,  the  author,  cre- 
*'  ator,  upholder  and  governor  of  all  things,  is  a 
*'  truth  that  lies  plain  and  obvious  to  all  that  will 
*^  but  think."  And  (ibid.  p.  245.)  *^  Moral 
**  knowledge,  which  is  the  moft  important  of 
•'  all  knowledge,  may  eafily  be  acquired  by  all 
**  men.''  And  again,  (ibid.  p.  292.)  ^' Every 
''  man  by  himfelf,  if  he  would  duly  employ  his 
"  mind  in  the  contemplation  of  the  works  of  God 
"  about  him,  or  in  the  examination  of  his  own 
"frame,  might  make  very  great progrefs  in  the 

'J  knowledge 


proves  corrupt  nature.  57 

'*  knowledge  of  the  wifdom  and  goodnefs  of  God. 
«'  This  all  men,   generally   fpeaking,  might  do, 
«'  with  very  little   ailiflance  ;  for  they   have  all 
•*  fufficient  abilities    for    thus    employing    their 
*'  minds,  and  have  all  fufficient  time  for  it.     Mr. 
Locke  fays,  (Hum.  Und.  B.  IV.  ch.  iv.  p.  242.  edit. 
11.)  ''Our  own  exigence,  and  the  fcnlibic  parts 
"of  the  univerfe,  offer   the  proofs  of  a  deity  fo 
"  clearly   and  cogently   to  our  thoughts,  that  I 
*'  deem   it   impolfible  for   a  confiderate  man  to 
*'  withftand  them.     For  I  judge  it  as  certain  and 
"  clear  a  truth,  as  can   any   where  be  delivered, 
*'  that  the    invifihile   things   cf  God   are  clearly 
"  feen  from  the  creation  of  the  world,  being  un- 
''  derflood  by  the  things  that  are  made,  even  his 
"  eternal   power    and    godhead."     And   Dr.   T. 
himfclf  (in  p.  78.)  fays,    "The   light  given   to 
<'  all  ages    and  nations  of  the  world,  is  fufficient 
*'  for  the  knowledge  and  practice  of  their  duty.*' 
And  in  p.  111,   112,    citing  thofe   words  of  the 
apofllc,    Rom.   ii.   14,    15,    fays,    **  This  clearly 
"  fuppofes  that  the  Gentiles,   who  were   then  in 
♦<  the  world,  might  have  done   the  things  con- 
*•  tained  in  the  law  by   nature,  or   their  natural 
*'  power."     And  in  one  of  the  next  fentcnces,  he 
fays,  *'  The  apoflle  in  Rom.  i.  19,  20,  21.  affirms 
*'  that  the  Gentiles    had   light    iufficient  to  have 
*'  feen  God's    eternal  power  and  godhead,  in  the 
*'  works    of  creation ;  and  that  the  reafon  why 
*'  they  did  not  glorify  him  as  God,  w^as  becaufe 
*'  they  became   vain    in  their  imaginations,  and 
*'  had  darkened  their  fooliih  heart ;  fo  that  they 
"  were  without  excufe."     And  in  his  paraphrafe 
on  thofe  verfes  in  the   iff   of  Rom.   he  fpcaks  of 
the  *'  very  Heathens,  that  were  without  a  written 
"  revelation,  as  having  that  clear  and  evident  dif- 
''  covery  of  God's    being  and  perfections,    that 
♦*  they  arc  inexcufablc    in  not  glorifying    him, 

*'  fuitably 


58  Of  jjiens  wicked,   andjiupid 

**  fuitably  to  his  excellent  nature,  and  as  the  auw 
"  thor  of  their  being  and  enjoyments.*'  And  in 
p.  422,  he  fays,  ''  God  affords  every  man  fuf- 
"  ficient  light  to  know  his  duty/*  If  all  ages 
and  nations  of  the  world  have  fufficient  light  for 
the  knowledge  of  God,  and  their  duty  to  him, 
then  even  fuch  nations  and  ages,  in  which  the 
moft  brutifh  ignorance  and  barbarity  prevailed, 
had  fufficient  light,  if  they  had  had  but  a  difpo- 
fition  to  improve  it ;  and  then  much  more  thofe 
of  the  Heathen,  which  were  more  knowing  and 
polifhed,  and  in  ages  wherein  arts  and  learning 
had  made  greatefu  advances. "*  But  even  in  fuch 
nations  and  ages,  there  was  no  advance  made  to- 
wards true  religion  -,  as  Dr.  Winder  obferves 
(Hiji,  cfKnozvl.  Vol.  II.  p.  336.)  in  the  following 
words;  "  The  Pagan  religion  degenerated  into 
<*  greater  abfurdity,  the  further  it  proceeded  ;  and 
*'  it  prevailed  in  all  its  height  of  abfurdity,  when 
*'  the  Pagan  nations  were  poliibed  to  the  height. 
"  Though  they  {tt  out  with  the  talents  of  reafon, 
"  and  had  foiid  foundations  of  information  to 
*\  build  upon,  it  in  fact  proved,  that  with  all  their 
*'  lirengthened  faculties,  and  growing  powers  of 
*'  reafon,  the  edifice  of  religion  role  in  the  moft 
"  abfurd  deformities  and  difproportions,  and  gra- 
*'  dually  went  on  in  the  moft  irrational,  difpro- 
"  portioned,  incongruous  fyftems,  of  which  the 
**  moft  cafy  dictates  of  reafon  would  have  de- 
•'  monftrated  the  abfurdity.  They  were  contrary 
'^  to  all  juft  calculations  in  moral  mathcmaticks." 
He  obferves,  "  That  their  grofteft  abominations 
**  firft  began  in  Egypt,  where  was  an  oftentation 
*'  of  the  greateft  progrefs  in  learning  and  fci^ 
*'  ence  :  and  they  never  renounced  clearly  any  of 
'^  their  abominations,  or  openly  returned  to  the 
**  worftiip  of  the  one  true  God,  the  creator  of  all 
^'  things,  and  to  the  original,  genuine  fentiments 

"of 


dif regard  of  eternal  things.  5  9 

*^  of  the  higheft  and   moft  venerable   antiquity. 
«  The  Pagan  religion  continued  in  this  deep  flare 
''  of  corruption    to   the  lad.     The  Pagan  philo^ 
*'  ibphers   and  inquiiicive  men  made  great   im- 
«  provements  in  many  iciences,  and  even  in  mo- 
**  rality  itielf;  yet  the   inveterate  abfurdities   of 
«'  Pagan  idolatry  remained  without  remedy.  Every 
«'  temple  fmoked    with  incenfe  to    the  fun  and 
"  moon,    and    other   inanimate,   material   lumi- 
"  nanes,  and  earthly  elements,  to  Jupiter,  Juno, 
"  Mars  and  Venus,  6c:c.  the  patrons  and  ex^imples 
<^  of  aJmoft  every  vice.     Hecatombs  bled  on  the 
1'  altars  of  a  thoufand  gods,  as  mad   fuperfiition 
*'  infpired.     And  this    was  not  the   difgrace   of 
f*  our  ignorant,  untaught  northern  countries  only, 
^  but   even   at  Athens  itfclf  the  infamy  reigned, 
*'  and  circulated  through  all  Greece,  and  tinally 
*'  prevailed,    amidll:  all  their   learning   and  po- 
"  iitenefs,  under  the  Ptolemys  in  Eg}'pt,  and  the 
*^  Caefars  at  Rome.  Now,  if  the  knowledge  of  the 
**  Pagan  world  in  religion  proceeded  no  further 
"  than  this  :    if  they   retained  all   their  deities, 
'^  even  the  moft  abfurd  of  them  all,  their  deihed 
*'  beafts,  and  deified  men,  even  to  the  laft  breath 
"  of  Pagan  power ;    we   may   juftly   afcribe  the 
"  great  improvements  in  the  world  on  the  fub- 
"jecc   of   religion,  to    divine  revelation,    either 
"  vouchfafed  in  the  beginning,  when  this  know- 
**  ledge  was  competently  clear  and   copious,  or 
"  at  the  death  'of  Paganifm,  when  this  light  fnonc 
"  forth  in   its  confummate  luftre,  at  the  coming 
«*  of  Chrift." 

Dr.  T.  often  fpeaks  of  the  idolatry  of  the 
heathen  world,  2iS  great  wickedns/s,  in  which  the)' 
were  wholly  inexcufable;  and  yet  often  fpeaks 
of  iheir  cafe  as  remedilcfs,  as  being  dead  in  lin, 
and  unable  to  recover  themfelves.  And  if  fo, 
and   yet,  according    to  his  own  doctrine,  e^ery 

age. 


€o  Of  mensjiiipid  difregard 

age,  and  every  nation,  and  evei-y  man,  had  fuf-. 
ficient  light  afforded,  to  know  God,  and  to  know 
and  diO  their  whole  duty  to  him ;  then  their  ina- 
bility to  deliver  themlelves  muff  be  a  moral  ina- 
bility, coniiffing  in  a  defperate  depravity,  and 
moil  evil  difpcluion  of  heart. 

And  if  there  had  not  been  fa fficient  trial  of 
the  propenfity  of  the  hearts  of  mankind,  through 
all  thofe  ages  that  paffed  from  Abraham  to  Chriff, 
the  trial  has  been  continued  down  to  this  day,  in 
all  thofe  vaft  regions  of  the  face  of  the  earth, 
that  have  remained  \^iLhout  any  effeds  of  the 
light  of  the  gofpel ;  and  the  difmal  effecl  con- 
tinues every  where  unvaried.  How  was  it  with 
that  mulitude  of  nations  inhabiting  South  and 
North  America  ?  What  appearance  was  there, 
when  the  Europeans  firff  came  hither,  of  their  be- 
ing recovered,  or  recovering,  in  any  degree,  from 
the  groffell  ignorance,  delu lions,  and  moft  ftupid 
Paganifm  ?  And  how  is  it  at  this  day,  in  thofe 
parts  of  Africa-  and  Alia,  into  which  the  light 
of  the  gofpel  has  not  penetrated  } 

This   Ih'ong  and  univerfally  prevalent   difpo- 
lition    of  mankind   to   idolatry,  of  which    there 
has  been   fuch  great  trial,  and  fo   notorious  and 
vali:  proof,  in  fad,  is  a  moft  glaring  evidence  of 
the  exceeding  depravity  of  the  human  nature,  as 
it  is  a  propenfity,  in  the  utmoff  degree,  contrary 
to  the  higheftend;  the  main  buiinefs  and  chief 
happinefs  of  mankind  coniifting  in   the   know- 
ledge, fervice  and  enjoyment  of  the  living  God, 
the  creator  and  governor  of  the  world ; — in   the 
higheft  degree  contrary  to  that  for  which  mainly 
God   gave    mankind     more  underftanding   than 
the  beads  of  the  earth,    and    made  them  wifer 
than  the  fowls  of  heaven;  which  was,  that  they 
might  be  capable  of  the  knowledge  of  God; — and 
in  the  higheft   degree  contrary  to   the  firft  and 

^rcatcil 


'  of  eternal  things.  Si 

^reatefl  commandment  of  the  moral  law,  That 
"joe  flj(iuld  have  no  other  Gods  ^<f/(?r<?  Jehovah,  and 
that  we  fhould  love  and  adore  him  with  all  our 
heart,  foul,  mind  and  ftrength.  The  fcriptures 
are  abundant  in  reprefenting  the  idolatry  of  the 
heathen  world  as  their  exceeding  wickednefs, 
and  their  moft  brutifli  ftupidity.  They  that 
worfhip  and  truft  in  idols,  are  laid  themfclves 
to  be  like  the  lifelefs  flatues  they  worfhip,  like 
mere  fenfelefs  ftocks  and  ftones,  Pfal.  cxv.  4  — 8. 
and  cxxxv.  15 — 18. 

A/econd  inllance  of  the  natural  ftupidity  of  the 
minds  of  mankind  that  I  fliall  obferve,  is  that 
great  difregard  of  their  ozvn  eternal  intereft^  which 
appears  fo  remarkably,  fo  generally,  among  them 
that  live  under  the  gofpel. 

As  Mr.  Locke  obferves,  [Hum.  Und.  vol.  u 
p.  207.)  "  Were  the  will  determined  by  the 
*'  views  of  good,  as  it  appears  in  contemplation 
"  greater  or  lels  to  the  underftanding,  it  could 
"  never  get  loofe  from  the  infinite  eternal  joys  of 
**  heaven,  once  propofed,  and  coniidered  as  poU 
"  fiblc;  the  eternal  condition  of  a  future  llate 
"  infinitely  outweighing  the  expectation  of  riches 
*'  or  honour,  or  any  other  worldly  pleafurc,  which 
•'  we  can  propofe  to  ourfelves  ;  though  we  ihould 
*'  grant  thefe  the  more  probable  to  be  obtained." 
Again  (p.  228,  229.)  "  He  that  will  not  be  i^o 
*'  far  a  rational  creature,  as  to  reflecl  ferioufly 
"  upon  infinite  happinefs  and  mifery,  muft  needs 
"  condemn  himfelf  as  not  making  that  ufe  of  his 
"  underftanding  he  Ihould.  The  rewards  and 
"  puniHiments  of  another  life,  v/hich  the  Al- 
"  mighty  has  eftabliflied,  as  the  enforcements  of 
'*  his  lav/s,  are  oi  weight  enough  to  determine 
"  t\\e.  choice,  againft  whatfoever  plcafure  or  pain 
^'  this  life  can  Ihow.  When  the  eternal  flate  is 
*' confidered    buj:  ia  its   bare  poiTibility,  which 

**  nobody 


62  This  Jlupdity  prcnjiS 

<*  nobody  can  make  any  doubt  of,  he  that  will 
«' allow  exquilite  and  endleis  happinefs  to  be  but 
<' the  pollible  confequence  of  a  good  life  here, 
<f  and  the  contrary  ftate  the  poffible  reward  of  a 
«  bad  one,  mufi:  own  himfelf  to  judge  very  much 
«  amifs,  if  he  does  not  conchjde  that  a  virtuous 
"  life,  with  the  certain  expedtation  of  everlafting 
"blifs,  which  may  come,  is  to  be  preferred  to  a 
<f  vicious  one,  with  the  fear  of  that  dreadful  ftatc 
«'  of  mifery,  which  it  is  very  poffible  may  over- 
«f  take  the  guilty,  or  at  leall  the  terrible  uncer-^ 
^«  tain  hope  of  annihilation.  This  is  fo  evidently 
«  fo ;  though  the  virtuous  life  here  had  nothing 
«  but  pain,  and  the  vicious  continual  pleafure, 
«  which  yet  is  for  the  moft  part  quite  otherwife, 
«f  and  wicked  men  have  not  much  the  odds  to 
«'  bragg  of,  even  in  their  prefent  poiTeffion  ;  nay, 
«  all  things  rightly  coniidered,  have  I  think  even 
"  the  woril:  part  here.  But  when  infinite  happinefs 
"  is  put  in  one  fcale,  againft  infuiite  mifery  in 
*'  the  other  ;  if  the  worft  that  comes  to  the  pious 
<^  man,  if  he  miftakes,  be  the  beil  that  the  wicked 
"  man  can  attain  to ;  if  he  be  in  the  right,  w  ho  can, 
«  without  m^adnefs,  run  the  venture  ?  Who  in 
"  his  wits  would  chufe  to  come  within  a  poffi- 
"  bility  of  infinite  mifery  ?  which  if  he  mifs, 
"  there  is  yet  nothing  to  be  got  by  that  hazard. 
"  Whereas,  on  the  other  fide,  the  fober  man  ven- 
"  tures  nothing,  againft  infinite  happinefs  to  be 
"  got,  if  his  expectation  comes  to  pafs.'' 

That  difpolition  of  mind  which  is  a  propenfity 
to  a^  contrary  to  reafon,  is  a  depraved  difpo- 
fition.  It  is  not  becaufe  the  faculty  of  reafon, 
which  God  has  given  to  mankind,  is  not  fufiicient 
fully  to  difcover  to  them  that  forty,  lixty,  or  an 
hundred  years,  is  as  nothing  in  comparifon  of 
eternity,  infinitely  lefs  than  a  fecond  of  time  to 
an  hundred  years,  that  the  greateft  worldly  prof- 

perity 


dreadful  corruption  of  nature,  63 

perity  and  pleafure  is  not  treated  with  moft  per- 
fed  difregard,  in  all  cafes  where  there  is  any    de- 
gree of  competition  of  earthly  things,  with  fal- 
vation    from    exquifite  eternal  mifcry,    and    the 
enjoyment  of  evcrlafting  glory  and   felicity ;  as 
certainly   it  would  be,  if  men  afted  according  to 
reafon.     But  is  it  a  matter  of  doubt  or   contro- 
verfy,  whether   men    in  general   do  not  fnew  a 
ftrong  difpofition  to  adl  far  othcrwife,  from  their 
infancy  till  death  is  in  a  fenfible  approach?     In 
things  that  concern  men's  temporal  intcrelf,  they 
eafjy  difcern   the  difference  between  things  of  a 
long  and  fliort  continuance.     It  is  no  hard  mat- 
ter   to  convince  men  of  the  difference  betweea 
a  being  admitted  to  the  accommodations  and  en- 
tertainments   of  a  convenient,  beautiful,    well- 
furniflied  habitation,  and    to  partake  of  the  pro- 
Vifions  and  produce  of  a  plentiful  eftate,  for  a 
day  or  a  night ;  and  having   all  given  to    them 
and  fettled  upon  them  as  their  own,  to  poffefs  as 
long  as  they  live,  and  to  be  theirs  and  their  heirs 
for  ever.     There    would  be    no  need  of  men's 
preaching  ferm.ons,  and  fpending   their  ffrength 
and  life,  to  convince  men  of  the  difference.  Men 
know  how  to  adjufi:  things  in  their  dealings  and 
contracts    one  with   another,   according  to   the 
length  of  time  in  which  any  thing  agreed  for  is 
to  be  ufcd  or  enjoyed.     In  temporal  affairs  men 
are  fenfible  that  it  concerns  them  to  provide  for 
future  time,  as   well  as   for  the  prefent.     Thus 
common  prudence  teaches   thqm  to  take  care  in 
fummer  to  lay  up  for  winter  ;  yea,  to  provide  a 
fund,  and  get   a  folid  eftate,  whence  they  may 
be  fupplied  for  a  long  time  to  come.     And  not 
only  fo,  but  they  are  w  illing  and  forward  to  fpend 
and    be  fpent,  to  provide  that   which  will   Ifand 
their  children  in  ftead,  after  they  are  dead  ;  though 
it  be  quite  uncertain  who  fliall  ufe  and   enjoy 
^  what 


^4  This  f.iipidity  proves 

what   they  lay  up,  after  they  have  left  the  wodd  ; 
and  ii  their  children  Ihould  have  the  comfort  of 
it  as  they  defire,  they  will  not  partake  with  thent 
in  that  comfort,  or  have  any  more  a  portion  in 
any  thing  under  the  fun.     In  things  which  re-* 
late   to  men's  temporal  interell,   they  feem  very 
fenfible  of  the  uncertainty  of  life,  efpecially  of 
the  lives  of  others,  and  to  make  anfwcrable  pro^ 
vifion   for  the  fecurity  of  their  worldly  intereftj 
that  no  confiderable  part  of  it  may  rell  only  on 
fo  uncertain  a  foundation,  as  the  life  of  a  neigh- 
bour  or  friend.     Common   difcretion  leads    men 
to  take  good  care,  that  their  outward  polfeffions 
be  well  fecured  by  a   good   and  firm  title.     In 
worldly  concerns  men  are  difcerning  of  their  op- 
portunities, and  careful  to  improve  them  before 
they  are  paiTed.     The  hufbandman  is  careful  to 
plow  his  ground,  and  fovv  his  feed  in  the  proper 
feafon ;  otherwife  he  knows   he  cannot  expect  a 
crop ;  and  when  the  harvell:  is  come,  he  will  not 
ileep  away  the  time  ;  for  he  knows,  if  he  does  fo, 
the   crop  will  foon  be  iofb.     How   careful    and 
eagle-eyed   is  the  merchant  to   obferve  and  im- 
prove his  opportunities  and  advantages,  to  enrich 
himfelf  ?  How  apt  are  men  to  be  alarmed  at  xh^ 
appearance  of  danger  to  their  worldly  eftate,  or 
any  thing  that  remarkably  threatens  great  lofs  or 
damage  to  their  outward  intereil?  And  how  will 
they  befuir  themfelves  in  fuch  a  cafe,  if  pofhble, 
to  avoid  the  threatened  calamity  ?  In  things  purely 
fccular,   and   not  of  a  moral  or  fpiritual  nature, 
men  ealily  receive  conviction  by  pafi  experience, 
when  any  thing  on  repeated  trial  proves  unprofit- 
able or  prejudicial ;  and  are  ready  to  take  Marn- 
ing  by  what    they  have  found  themfelves,   and 
ahb   by  the  experience  of  their  neighbours   and 
forefathers. 

But  if  wc  confider  how^  men  generally  condudl 

themfelves 


dreadful  corruption  of  nature,  6^ 

themfelves  in  things   on  which  their  well-being 
does  inlinitely  more  depend,    how  vaft  is  the  di^ 
verfity  ?     In  thefe  things,  how    cold,  lifelefs  and 
dilatory?   With  what  difficulty  are  a  few  of  mul- 
titudes excited  to   any   tolerable  degree   of  care 
and  diligence,  by  the    innumerable   means  ufed 
with   men  to   make  them    wife   tor  themfclvcs  ? 
And  when  fom.e  vigilance  and  activity  is  excited^ 
how  apt  is  it  to  die  away,  like  a  mere  force  againft 
a  natural  tendency  ?     What  need  of  a   conliant 
repetition  of  admonitions  and  counfels,  to  keep 
the  heart  from  falling  afleep?     How  many  objec- 
tions are  made?     And  how  arc  difficulties  mag;- 
nified  ?     And  how  foon  is  the  mind  difcou  raged  ? 
How  many   arguments,  and  often  renewed,  and 
varioufly  and  elaborately  enforced,  do  men  fcand 
in  need  of,   to  convince  them  of  things  that  arc 
felf-evident  ?  As   that    thino;s  which   are  eternal 
are  infinitely  more  important  than  things  tempo- 
ral, and  the   like.     And  after  all,  how  very  few 
convinced  effeclually,  or  in  fuch  a  manner  as  to 
induce  to  a  practical  preference  of  eternal  things? 
How  fcnfclefs  are    men  of  the  necefllty  of  im- 
proving their  time  to  provide  for  futurity,  as  to 
their  fpiritual  interelf,  and  their  welfare  in  another 
world  ?  Though  it   be    an  endlefs   futurity,  and 
though  it  be  their  own  perfonal,  infinitely  impor- 
tant good,  after  they  are  dead,  that  is  to  be  cared 
for,  and  not  the  good  of  their  children,  which 
they  -  fbiall    have  no  fliare  in. — Though  men  are 
fo  feniible    of  the  uncertainty    of  their  neigh- 
bours   lives,     when    any    confiderable     part    of 
their    ellates     depends    on    t]^e  continuance    of 
them  J    how  ftupidly  fenfelefs   do   they  fccm  to 
be  of  the  uncertainty  of  their  own  lives,  when  their 
prelervation    from    immenfely  great,  remedilefs, 
and  endlefs  mifery,  is  rifqued  by  a  prefent   delay, 
jtjirougha  dependence  on  future  opportunity?  What 

Jc  a  dreadful 


66  This  Jlupidity  proves 

a  dreadful  venture  will  men  careleflv  and  boldly 
run,  and  repeat  and  multiply,  with  regard  to  their 
eternal  falvation,  who  are  very  careful  to  have 
every  thing  in  a  deed  or  bond^  firm,  and  with- 
out a  flaw  ?  How  negligent  are  they  of  their 
fpecial  advantages  and  opportunities  for  their 
foul's  good  ?  How  hardly  awakened  by  the  moft 
evident  and  imminent  dangers,  threatening  eter- 
nal deflrudlion ;  yea,  though  put  in  mind  of  them, 
and  much  pains  taken  to  point  them  forth,  Ihew 
them  plainly,  and  fully  to  reprefent  them,  if  pof- 
fible  to  engage  their  attention  to  them  ?  How 
are  they  like  the  horfe,  that  boldly  rufhes  into 
the  battle  ?  how  hardly  are  men  convinced  by 
their  own  frequent  and  abundant  experience,  of 
the  unfatisfadtory  nature  of  earthly  things,  and 
the  inllability  of  their  own  hearts  in  their  good 
frames  and  intentions  ?  And  how  hardly  convinced 
by  their  own  obfervation,  and  the  experience  of  all 
pad  generations,  of  the  uncertainty  of  life,  and 
its  enjoyments?  Pfal.  xlix.  ii,  &:c.  Their  inward 
thought  iSy  that  their  houfes  Jhall  contiyiiie  for  ever. — 
Nevertloelefs  man  being  in  honor y  ahideth  Jiot ;  he  is 
like  the  beaftsy  that  periJJo.  This  their  way  is  their  folly  : 
yet  their  pojierity  approve  their  fay ings.  Like  fheep 
are  they  laid  in  the  grave, 

\x\  thefe  things,  men  that  are  prudent  for  their 
temporal  interefl",  adt  as  if  they  were  bereft  of 
reafon.  They  have  eyes,  and  fee  not  ;  ears,  and  hear 
not ;  neither  do  they  underfland :  they  are  like  the 
horfe  and  miiley  that  have  no  underjlanding,  Jer, 
viii.  7.  The  fork  in  the  heaven  knoweth  her  appointed 
times  •  and  the  turtle,  and  the  crane,  and  thcfzvallozv, 
■ohferve  the  time  of  their  coming :  but  my  people  know 
not  the  judgment  of  the  Lord, 

Thefe  things  are  often  mentioned  in  fcripture, 
as  evidences  of  extrem.e  folly  and  ilupidity, 
wherein  men  ad  as  great  enemies  to  themfelves, 

as 


dreadful  corruption  of  nature,  6j 

as  though  thev  loved  their  own  ruin,  Prov,  viii.  36. 
Laying  wait  for  their  own  blood,  Prov.  i.  18. 
And  how  can  thefe  things  be  accounted  for,  but 
by  fuppoling  a  moft  wretched  depravity  of  na- 
ture ?  Why  othcrwife  fhould  not  men  be  as 
wife  for  themfelves  in  fpiritual  and  eternal  things, 
as  in  temporal  ?  All  Chriftians  will  confefs,  that 
man's  faculty  of  reafon  was  given  him  chieHy  to 
enable  him  to  underftand  the  former,  wherein  his 
main  intereft  and  true  happinefs  conlifts.  This 
faculty  would  therefore  undoubtedly  be  every 
way  as  fit  for  the  underflanding  of  them  as  the 
latter,  if  not  depraved.  The  reafon  why  thefe 
are  underftood,  and  not  the  other,  is  not  that  fuch 
things  as  have  been  mentioned,  belonging  to 
men's  fpiritual  and  eternal  intereft,  are  more  ob- 
fcure  and  abftrufe  in  their  own  nature.  For  in- 
ftance,  the  difference  between  long  and  Ihort, 
the  need  of  providing  for  futurity,  the  import- 
ance of  improving  proper  opportunities,  and  of 
having  good  fecurity  and  a  fure  foundation  in 
affairs  wherein  our  intereft  is  greatly  concerned, 
&c.  thefe  things  are  as  plain  in  themfelves  in  re- 
ligious matters  as  in  other  matters.  And  we 
have  far  greater  means  to  alfift  us  to  be  wife  for 
ourfelves  in  eternal  than  in  temporal  things.  We 
have  the  abundant  inftruc1:ion  of  perfedl  and  infi- 
nite wifdom  itfelf,  to  lead  and  conduct  us  in  the 
paths  of  righteoufnefs,  fo  that  we  may  not  err. 
And  the  reafons  of  things  are  moft  clearlv,  va- 
rioufly  and  abundantly  fet  before  us  in  the  word 
of  God,  which  is  adapted  to  the  faculties  of 
mankind,  tending  greatly  to  enlighten  and  con- 
vince the  mind  :  whereas  we  have  no  fuch  ex- 
cellent and  perfect:  rules  to  inftrudl  and  dired  us 
in  things  pertaining  to  our  temporal  inti;reft,  nor 
any  thing  to  be  compared  to  it. 

if  any  fliculd  fay,  It  is  true,  if  mQn  givq  full 
F2  credit 


68  The  generality  cf' 

credit   to  what  they  are  told  conce^-ning  tttxvaX 
things,  and  thefc  appeared  to   them   as  real  and 
certain  things,  it  would  be  an  evidence  of  a  fore 
of  madnefs  in  them,  that  they  fliew  no  greater  re- 
gard to  them  in  pradlice.     But  there  is  reafon  to 
think,  this  is  not  the  cafe;  the  things  of  another 
Avorld  being    unfcen   things,  appear   to  men   as 
things  of  a  very  doubtful  nature,   and  attended 
with  great  uncertainty. — In  anfwer,   I  would  ob- 
ferve,    agreeable  to  what  has    been   cited  from 
Mr.  Locke,    Though   eternal  things  were  con- 
fidered  in  their  bare  pofhbility,  if  menaced  ra- 
tionally, they  would  infinitely  outweigh  ail  tem- 
poral things   in  their   influence  on  their  hearts. 
And   I  would  alfo   obferve,   that    the  fuppoling 
eternal  things  not  to  be  fully  believed,  at  leaf!:  by 
them  who  enjoy  the  light  of  the  gofpel,  does  nor 
weaken,  but  rather  flrengthen  the  argument   for 
the  depravity   of  nature.     For  the  eternal  world 
being  what  God  had  chiefly  in  view  in  the  cre- 
ation of  men,  and  the  things  of  this  world  being 
made  to  be    wholly  fubordinate    to    the  other, 
man's  ftate  here  being  only  a  ftate  of  probation, 
preparation  and  progrefllon,  with  refpedl  to  the 
future  flate,  and  fo  eternal  things  being  in  effect 
men's   all,  their  whole  concern ;    to  underhand 
and  know  which  it  chiefly  was,  that  they  had  un-, 
derflanding  given  them  :  and  it  concerning  them 
infinitely    more   to    know  the  truth   of  eternal 
things,  than  any  other,  as  all  that  are  not  infidels 
will   own  ;  therefore  we  may  undoubtedly  con- 
clude, that  if  men  have  not  refpec^l  to  them  as 
real  and  certain  things,  it  cannot  be  for  want  of 
fufficicnt evidence  of  their  truth,  to  induce  them 
fo  to  regard  them,  efpecially  as  to  them  that  live 
urtder  that  light  w  hich  God  has  appointed  as  the- 
moll:    proper  exhibition  of  the  nature   and  evi-^ 
dencc  of  thefe  things ;   but  it  mull  be   from  a 

dreadful 


mankind  are  wichJ.  Sg 

di-e^dful  (lupidity  of  mind,  occaiioning  a  fottiih 
infenfibility  of  their  truth  and  importance,  whcii 
rnanifdled  by  the  cleareft  evidence. 


E  c  T. 


VII. 


That  Man's  Nature  is  corrupt,  appears,  in  that  vaftly 
the  greater  Part  of  Mankind ,  in  all  Ages,  have 
been  ivickcd  Men.  , 


THE  depravity  of  man's  nature  appears,  not 
only  in  its  propenlity  to  fin  in  /owe  degree, 
which  renders  a  man  an  evil  or  a  wicked  man  in 
the  eje  of  the  lazv  and  flrid  juflice,  as  was  before 
Ihewn ;  but  it  is  fo  corrupt,  that  its  depravity 
either  fhews  that  men  are,  or  tends  to  make  them 
to  be, .  of  fuch  an  evil  charadler,  as  fhall  denomi- 
nate thern  wicked  men,  according  to  the  tenor 
of  the  covenant  of  grace. 

This  may  be  argued  from  feveral  things  which 
have  been  already  obferved  ;  as  from  a  tendency 
to  continual  lin,  a  tendency  to  much  greater  de*- 
grees  of  lin  than  righteoufnefs,  and  from  the  ge- 
neral extreme  ftupidity  of  mankind.  But  yet 
the  prefent  ftate  of  man's  nature,  as  implying  or 
tending  to  a  wicked  charaBer,  may  be  worthy  to 
be  more  particularly  confidered,  and  directly 
proved.  And  in  general  this  appears,  in  that 
there  have  been  fo  very  few  in  the  world,  from 
age  to  age,  ever  lince  the  world  has  flood,  that 
have  been  of  any  other  character. 

It  is  abundantly  evident  in  fcripture,  and  is 
what  I  fuppofe  none  that  call  themfelves  Chrirtians 
will  deny,  that  the  whole  world  is  divided  into 
good  and  bad,  and  that  all  mankind  at  the  day 
of  judgment   will  either    be  approved  as  right- 

F  3  cous. 


yo  "the  generality  5/* 

eous,  or  condemned  as  wicked ;  either  glorified 
as  children  of  the  kingdom^  or  caft  into  a  furnace  of 
fire  as  children  of  the  wicked  one. 

I  need  not  ftand  to  fhew  what  things  belong  to 
the  charader  of  fuch  as  Ihall  hereafter  be  ac- 
cepted as  righteous,  according  to  the  word  of 
God.  It  may  be  fufficient  for  my  prefent  pur- 
pofe,  to  obferve  what  Dr,  T.  himfeif  fpeaks  of 
as  belonging  elfentially  to  the  character  of  fuch. 
In  p.  203,  he  fays,  "  This  is  infallibly  the  cha- 
*'  radier  of  true  Chriftians,  and  what  is  elTential 
*'  to  fuch,  that  they  have  really  mortified  the 
"  flefli,  with  its  lufls  ;— they  are  dead  to  {\n,  and 
*'  live  no  longer  therein ;  the  old  man  is  crurt- 
^\  fied,  and  the  body  of  fm  deftroyed  ;  they  yield 
"  thcmfelves  to  God,  as  thofe  that  are  alive  from 
^'  the  dead,  and  their  members  as  inftruments  of 
*'  rightcoufnefs  to  God,  and  as  fervants  of  righte-- 

**  oufnefs  to  holinefs." There    is  more  to  the 

like  purpofe  in  the  two  next  pages.  In  p.  228, 
he  fays,  "  Whatfoevcr  is  evil  and  corrupt  in  us, 
"  we  ought  to  condemn ;  not  fo,  as  it  Ihall  ftili 
"  remain  in  us,  that  we  may  be  always  condemn^' 
*'  ing  it,  but  that  we  may  fpeedily  reform,  and 
**  be  effectually  delivered  from  it ;  otherwife  cer- 
"  tainly  we  do  not  come  up  to  the  charadier  of 
"  the  true  difciples  of  Chrifl." 

In  p.  248,  he  fays,  *<  Unlefs  God's  favor  be 
<*  preferred  before  all  other  enjoyments  w^hat- 
**  foever,  unlefs  there  be  a  delight  m  the  worfhip 
"  of  God  and  in  converfe  with  him,  unlefs  every 
"  appetite  be  brought  into  fubjedion  to  reafon 
"  and  truth,  and  unlefs  there  be  a  kind  and  be- 
^'  nevolent  difpofition  towards  our  fellow  crea- 
**  tures,  how  can  the  mind  be  fit  to  dwell  with 
<*  God  in  his  houfe  and  family,  to  do  him  fervice 
**  in  his  kingdom,  and  to  promote  the  happinefs 
*\  of  any  part  of  his  creation  ?" — And  \xi  his  Ke)\ 


mankind  are  wicked.  71 

§  255,  p.  145,  &c.  Ihewing  there,  what  it  is  to 
be  a  true  Chrijlian,  he  fays,  among  other  things, 
"  That  he  is  one  who  has  fuch  a  fenle  and  per- 
"  fuaiion  of  the  love  of  God  in  Chrift,  that  he 
"  devotes  his  life  to  the  honor  and  fcrvice  of 
"  God,  in  hope  of  eternal  glory.  And  that  to 
«  the  character  of  a  true  Chriftian,  it  is  abfolutely 
^'necclTary,  that  he  diligently  ftudy  the  things 
*'  that  are  freely  given  him  of  God,  vi%>  his  elcc- 
"  tion,  regeneration,  &c.  that  he  may  gain  a  juft 
<'  knowledge  of  thofe  ineftimable  privileges,  may 
"  tafte  that  the  Lord  is  gracious,  and  rejoice  in 
*'  the  gofpel-falvation,  as   his   greatett  happinefs 

«  and  glory. -It  is    neceflliry,  that   he    work 

"  thefe  bleffings  on  his  heart  till  they  become  a 
»*  vital  principle,  producing  in  him  the  love  ot 
«  God,  engaging  him  to  all  cheerful  obedience 
"  to  his  will,  giving  him  a  proper  dignity  and 
"  elevation  of  foul,  raifmg  him  above  the  befl 
"  and  woril  of  this  world,  carrying  his  heart  into 
*'  heaven,  and  fixing  his  alfedions  and  regards 
«'  upon  his  everlafting  inheritance,  and  the  crown 

"  of  glory  laid  up  for  him  there. -Thus  he  is 

*'  armed  againfl  all  the  temptations  and  trials 
"  refulting  from  any  pleafure  or  pain,  hopes  or 
"  fears,  gain  or  lofs,  in  the  prefent  world.  None  of 
«'  thefe  things  move  him  from  a  faithful  dilcharge 
"  of  any  part  of  his  duty,  or  from  a  firm  attach- 
*^  ment  to  truth  and  righteoufnefs  ;  neither  counts 
''  he  his  very  life  dear  to  him,  that  he  may  do  the 
"  will  of  God,  and  finifh  his  courfe  with  joy,  in 
"  a  fenfe  of  the  love  of  God  and  Chrill.  He 
"  maintains  daily  communion  with  God,  by 
"  reading  and  meditating  on  his  word.  In  a 
«  fenfe  of  his  own  infirmity,  and  the  readinefs  of 
"the  divine  favor  to  fuccour  him,  he  daily  ad- 
"dreiTes  the  throne  of  grace,  for  the  renewal  of 
<*  fpirituai  ilrenj^th,  and  in  alTurance  of  obtain- 
F4  "^"g 


f^  The  generality  of 

«'  ing  it,  through  one  mediator  Chrift  Jefus,  en-- 
"  lightened  and  directed  by  the  heavenly  dodrinc 
"  of  the  gofpel,  &c."  * 

Now  I  leave  it  to  be  judged  by  every  one  that 
11^3  any  degree  of  innpartiality,  whether  there  be 
not  fufTicient  grounds  to  think,  from  what  appears 
every  where,  that  it  is  but  a  very  fmall  pari;  in- 
deed, of  the  many  myriads  and  millions  which 
overfprcad  this  globe,  who  are  of  a  character 
that  in  any  wife  anfwers  thcfe  defcriptions.  How- 
ever, Dr.  T.  iniifts,  that  all  nations,  and  every 
man  on  the  face  of  the  earth,  have  light  and 
means  fufficient  to  do  the  whole  will  of  God, 
even  they  that  live  in  the  grolTeft  darknefs  of  Pa- 
ganifm. 

Dr.  T.  in  anfwer  to  arguments  of  this  kind, 
very  impertinently  from  time   to  time  objedls  f. 
That  we  are  no  judges  of  the  vicioufnefs  of  men's 
character,  nor  are  able  to  decide  in  what  degree 
they   are   virtuous  or  vicious.     As    though    we 
could  have-  no  good  grounds  to  judge^  that  any 
thing  appertaining  to  the  qualities  or  properties 
of  the  mind,  which  is  invifible,  is  general  or  pre^ 
vailing    among  a  multitude  or  colledlive  body, 
tinlefs  we  can  determine  how  it  is  with  each  in- 
dividual.    I  think,  I  have  fufficient  rcafon,  from 
what  I   know  and  have  heard  of  the    American 
Indians,  to  judge,  that  there  are  not  many  good 
philofophers  am.ong  them  ;  though  the  thoughts 
of  their  hearts,  and    the   ideas    and   knov/ledge 
they  have  in  their  minds,  are  things  invilible ; 
and  though  I    have  never  fecn  fo  much  as  the 
thoufandth  part  of  the  Indians,   and  with  refped 
to  moll  of  them  fliould  not  be  2.\)\q  to  pronounce 

*  What  Dr.  Turnbull  hy%  of  the  chancer  oi  a  goo4  man, 
IS  alfo  worthy  to  be  obferved,  Cbrif.  Phil.  p.  8j^,  25 ^^  259,  2S8, 

37^  37^^  409*  410-      .  ^ 

•^  ^- 3^7039' 340.  343>344r3f^-     ■ 

peremp-r 


mankind  are  wicked,  j7g 

peremptorily  concerning  any  one,  that  he  \^a:• 
not  very  knowing  in  the  nature  of.  things,  ii  all 
fhould  lingly  pafs  before  mc.  And  Dr.  T.  hiin- 
felf  feems  to  be  fenuble  of  the  falfenefs  of  his 
own  conclufions,  that  he  fo  often  urges  againft 
others,  if  we  may  judge  by  his  practice,  and  the 
liberties  he  takes,  in  judging  of  a  multitude  him- 
it\L  He,  it  feems,  is  fcnlible  that  a  m.an  may 
have  good  grounds  to  judge,  that  wickcdnefs  of 
character  is  general  in  a  collcdive  body,  becaufc 
he  openly  does  it  himfelf.  (Kevy  p.  147.)  After 
declaring  the  things  which  belong  to  the  charac- 
ter of  a  true  Chriftian,  he  judges  of  the  gene- 
rality of  Chriftians,  that  they  have  caft  off  thefe 
things,  that  they  are  a  -people  that  do  err  in  their 
heart Sf  and  have  not  known  God's  ways,  P.  259, 
he  judges,  that  the  generality  of  ChriJHans  are  the 
piofi  wicked  of  all  manktJidy — when  he  thinks  it 
will  throw  fome  difgrace  on  the  opinion  of  fuch 
as  he  oppofcs.  The  like  we  have  from  time  to 
time  in  other  places,  as  p.  168.  p.  258.  Key^  p. 
182. 

But  if  men  are  not  fufficient  judges,  whether 
there  are  few  of  the  world  of  mankmd  but  v/hat 
are  wicked,  yet  doubtlefs  God  is  fufficient,  and 
his  judgment,  often  declared  in  his  word,  de- 
termines the  matter,  Matth.  vii.  13,  14.  E?iier 
ye  in  at  the  jlrait  gate :  for  wide  is  the  gate^  and 
broad  is  the  way  that  leadeth  to  deftruciiony  and  many 
there  he  that  go  in  thereat;  hecaufe  flrait  is  the  gate^ 
and  7iarrow  is  the  way  that  leadeth  to  lif-y  and  few 
there  he  that  jind  it.  It  is  manifeft,  that  here 
Chrill:  is  not  only  defcribing  the  uate  of  things, 
as  it  was  at  that  day,  and  docs  not  mention  the 
comparative  fmallncfs  of  the  number  of  thcni 
that  are  faved,  as  a  confcquencc  of  the  peculiar 
perverfenefs  of  that  people,  and  of  that  gent-- 
ration ;  but  as  a  confcquencc  of  the  general  cir- 

cum  fiances 


74  Wickednefs  general 

cumrtances  of  the  way  to  life,  and  the  way  to 
deftrudion,  the  broadnefs  of  the  one,  and  nar- 
rownefs  of  the  other.  In  the  ftraitnefs  of  the 
gate,  d:c.  I  fuppofe  none  will  deny,  that  Chriil 
has  refpeit  to  the  (Iridinefs  of  thofe  rules  which 
he  had  infifted  on  in  the  preceding  fernion,  and 
which  render  the  way  to  life  very  difficult  to 
mankind.  But  certainly  thefe  amiable  rules 
would  not  be  difticult,  were  they  not  contrary 
to  the  natural  inclinations  of  men's  hearts;  and 
they  would  not  be  contrary  to  thofe  inclinations, 
were  thefe  not  depraved.  Confequcntly  the 
widenefs  of  the  gate  and  broadnefs  of  the  way 
that  leads  to  deftruclion,  in  confequence  of  which 
many  go  in  thereat,  mufb  imply  the  agreeable- 
nefs  of  this  way  to  men's  natural  incHnations. 
The  like  reafon  is  given  by  Chrift,  why  few  are 
favcd.  Luke  xiii.  23,  24.  Then  Jaid  one  unto  hinty 
Lord,  are  there  few  faved  f  And  he  Jaid  unto  them^ 
Strive  to  enter  in  at  the  ft  rait  gate  :  for  many,  I  Jay 
unto  you y  zvill  Jeek  to  enter  in,  and  Jball  not  he  able. 
That  there  are  generally  but  few  good  men  in 
the  world,  even  among  them  that  have  thofe 
moil  diftinguifhing  and  glorious  advantages  for 
it,  which  they  are  favoured  with  that  live  under 
the  gofpel,  is  evident  by  that  faying  of  our  Lord, 
from  time  to-  time  in  his  mouth.  Many  are^called, 
hut  fezD  are  chofen.  And  if  there  are  but  few 
among  thefe,  how  few,  how  very  few  .indeed, 
muft  perfons  of  this  charadier  be,  compared 
with  the  whole  world  of  mankind  ?  The  ex~ 
ceeding  fmallnefs  of  the  number  of  true  faints, 
compared  with  the  whole  world,  appears  b)  the  re- 
prefentations  often  made  of  them,  as  diflmguilhied 
from  the  world;  in  which  they  arc  fpokenof  as  called 
and  chofen  out  of  the  world,  redeemed /r^;;?  the  earthy 
redeemed  from  among  men  ;  as  being  thofe  that  arc 
^'G^ while  ^tzdook  uorld  lieth  in  wickednefs, and 

the 


in  all  ages,  75 

the  like.  And  if  we  look  into  the  Old  Tefla- 
mcnt,  we  Ihall  find  the  fame  teftimony  given. 
Prov.  XX.  6.  Mojl  men  zvill  proclaim  every  man  bis 
own  goodnefs :  hut  a  faithful  man  ivho  can  jind  Y 
^y  a  faithful  man,  as  the  phrafe  is  ufcd  in  Scrip- 
ture, is  intended  much  the  fame  as  a  lincere,  up- 
right or  truly  good  man;  as  in  Pfal.  xii.  1.  and 
xxxi.  23.  and  ci.  6.  and  other  places.  Again, 
Eccl.  vii.  25—29.  /  applied  mine  heart  to  btczi\ 
and  to  fear  ch  and  to  find  out  ivifdom^  and  the  reef  on  of 
things y  and  to  know  the  \vickednefs  of  folly ,  even  of 
foolijhnefs    and  madnefs  :  and  I  find  more  hitter  than 

death,  the-woman  whofe  heart  is fnaresy^z. ^c'- 

holdy  this  have  I  founds  faith   the  preacher ,   counting 
one  by  one^  to  find  out  the  account ^  vuhicb  yet  my  foul 
Jeekethy  hut    I  find  not :  One  man  among  a  thoufind 
have  I  found;   hut  a  woman   among  all  thefe  have  I 
not  found.     Lo,  this  only  have  I  founds  that  God  made 
man  upright ;  hut  thev  have  fought  out   many  inven^ 
iions.     Solomon  here  figniftes,  that  when  he   fet 
himfelf  diligently  to  find  out  the  account  or  pro- 
portion of  true  wifdom,    or   thorough  upright- 
nefs  among  men,  the  refult  was,  that  he  found  it 
to  be  but   as  one  to  a  thoufand,  ^c.     Dr.  T.  on 
this  place,   p.  184,   fays,  *'  The  wife  man  in   the 
*'  context  is  inquiring  into  the  corruption  and  de- 
*'  pravity  of  mankind,   of  the  men  and  women, 
<*  that  lived  in  his  time.''     As  though  ^^•hat  he  faid 
reprefented  nothing  of  the  ftate  of  things  in  the 
world  in  general,  but  only  in  his  time.     But  does 
Dr.  T.   or  any  body  elfe  fuppofe  this  only  to  be 
the   defign  of  that  book,  to  reprefent  the  vanity 
and  evil  of  the  world  in  that  time,  and  to  fhew 
that  all  was  vanity  and  vexation  of  fpirit  in  So- 
lomon's day  ?  (which  day  truly  we  have  rcafon  to 
think,  was  a  day  of  the  greatcff  fniiles  of  heaven 
on  that  nation,  that  ever  had  been  on  any  nation 
from  the  foundation   of  the  world.)     Not  only 

docs 


76  Wkkednefs  general 

decs  the  fLibject  and  argument  of  the  whole  b00;jf5-; 
ihew  it  to  be  otherwife,  but  alfo  the  declared  d^v, 
fign  of  the  book  in  the  firft  chapter ;  where  th^;^ 
world  is   reprefented  as   very  much  the  lame,. as 
to  the  vanity  and    evil   it  is  full  of,  from  age  to 
age,  making  little  or.  no  progrefs,  after  all  its  re- 
volutions and  reiUefs  motions,  labours  and  pur--, 
fuits,  like  the  fea,  that  has  all  the  rivers  conllantry 
emptying  themfelves  into  it,  from  age  to  age,  and 
yet  is  never  the  fuller.     As  to  that  place,  Prov.. 
XX.  6.  A  faithful  nuin  wljt)  am  findf  there  is  no 
more  reafon  to  fuppofe  that  the  wife  man  has  re- 
fpect  only  to  his  time,  in  thefe  words,  than  in. 
thofe  immediately  preceding,  Coiivjel  in.  the  heart 
of  a  man  is  like  de/p  uorJers  ;  hut  a  man  of  under-, 
jianding  will  draw  it  out.     Or  in  the  words   next 
following.  The  juft  man  walketh  in  his  integrity  :  his 
children  are  hie jfed  after  him.     Or  in  any  other  pro* 
verb  in  the  whole   book.     And  if  it  v/ere  fo,  that 
Solomon  m  thefe  things  meant  only  to  defcribe 
his  own  times,  it  would  not  at  all  weaken  the  ar- 
gument.    For,  if  we  obferve  the  hiflory  of  the 
Old  Teflament,  there  is  reafon  to  think  there  ne- 
ver was  any  time  from  Jofhua  to  the  captivity,- 
wherein    wickednefs    was  more   reHirained,    and, 
virtueand  religion  more  encouraged  and  promoted,- 
than  in   David's  and  Solomon's  times.     And  if 
there  was  fo  little  true  piety  in  that  nation  that 
was  the  only  people  of  God  under  heaven,  even 
in  their  very  bell:  times,  what   may  we  fuppofe 
concerning  the  world  in  general,  take  one  time 
with  another  ? 

Notwithftanding  Mhat  fome  authors  advance 
concerning  the  prevalence  of  virtue,  honefly, 
good  neighbourhood,  cheerfulnefs,  &c.  in  the 
world,  Solomon,  whom  wemay  juftly  efteem  as 
wife  and  juft  an  obferver  of  human  nature,  and 
the   (late    of  the  Vvorid  of  mankind,  as  moft  m 

thefe 


i?i  all  ages.  77 

thcfe  days  (befides,  Chnllians  ought  to  remem- 
ber, that  he  wrote  by  divine  infpiration)  judged 
the  world  tobefo  full  of  wickedncfs,  that  it  was 
better  never  to  be  born,  than  to  be  born  to  live 
only  in  fuch  a  world.  EccL  iv.  at  the  beginning. 
So  1  returned  and  co-nfidercd  all  the  opprfjjions  that 
are  done  under  the  fun;  and  behold ^  the  tears  of  fuch 
as  whr'  oppreffed,  and  they  had  no  comforter ;  and  on 
the  fide  of  their  opprefors  there  was  power ;  but  they 
had  no  comforter.  Wherefore  I  prafed  the  dead 
which  were  already  dead,  mere  than  the  living  which 
(ire yet  alive.  Tea,  better  is  he  than  both  they,  which 
hath  not  yet  been  ;  who  hath  not  fcen  the  evil  work 
that-is  Aon^  under  the  fun.  Surely  it  will  not  be 
faid,  that  Solomon  has  only  rcfpcd:  to  his  times 
here  too,  when  he  fpeaks  of  the  oppreilion  of 
them  that  were  in  power;  lince  he  himfelf,  and 
others  appointed  by  him,  and  wholly  under  hfsr 
controul,  were  the  men  that  were  in  power  in 
that  land,  and  almofl  in  all  neighbouring  coun- 
tries. 

The  Hime  infpired  writer  fays,  Ecclef.  ix.  3. 
The  heart  of  the  fons  of  in  en  is  full  of  evil ;  and  niad^ 
nefs  is  in  their  heart  while  they  live  ;  and  after  that 
i hey  go  to  the  dead.  If  thele  general  expreflions 
are  to  be  underllood  only  of  fome,  and  thofe  the 
leiler  part,  when  in  general  truths  honrjh^  good- 
nature,  ike.  govern  the  v/orld,  Vvhy  are  I'uch  ge- 
neral cxpreliions  from  time  to  time  ufed  ?  Why 
docs  not  this  wife  and 'noble,  and  grcat-foul'd 
prince  exprefs  himfelf  in  a  more  generous  and 
benevolent  llrain,  as  well  as  more  agreeable  to 
truth,  and  fay,  lVfdo?n  is  in  the  hearts  of  tlje  fons 
of  men  while  they  live,  &c. — inlicad  of  leaving  in 
his  writings  fo  many  lly,  ill-natured  fuggeftions, 
which  pour  fuch  contempt  on  the  human  nature, 
and  tc])d  fo  much  to  excite  mutual  jealoufy  and 

malevolenqe. 


78  tVickednefs  general 

malevolence,    to    taint   the  minds  of  mankind 
through  all  generations  after  him  ? 

If  we  confider  the  various  fucceffive  parts  and 
periods  of  the  duration  of  the  \\orld,  it  will,  if 
poiTible,  be  yet  more  evident,  that  vaftly  the 
greater  part  of  mankind  have  in  all  ages  been  of 
a  wicked  character.  The  fhort  accounts  we  have 
of  Adam  and  his  family  are  fuch  as  lead  us  to 
fuppofe,  that  far  the  greater  part  of  his  pofterity, 
in  his  life-time,  yea  in  the  former  part  of  his 
life,  were  wicked.  It  appears,  that  his  eldefl  fon 
Cain  was  a  very  wicked  man,  who  flew  his  righte- 
ous brother  Abel.  And  Adam  lived  an  hundred 
and  thirty  years  before  Seth  was  born  ;  and  by 
that  time  we  may  fuppofe  his  poflerity  began  to 
be  conliderably  numerous.  When  he  was  born 
his  mother  called  his  name  Seth ;  for  Gody  /aidj7je, 
h!ith  appointed  me  another  feed,  inftead  of  AbeL 
Which  naturally  fuggefts  this  to  our  thoughts  ; 
that  of  all  her  feed  nov/  exifting,  none  were  of 
any  fuch  note  for  religion  and  virtue,  as  that  their 
parents  could  have  any  great  comfort  in  them, 
or  expectations  from  them  on  that  account.  And 
by  the  brief  hiftory  we  have,  it  looks  as  if  (how- 
ever there  might  be  fome  intervals  of  a  revival 
of  religion,  yet)  in  the  general,  mankind  grew 
more  and  more  corrupt  till  the  flood.  It  is  ligni- 
iied,  that  when  7nen  began  to  multiply  on  the  face  of 
the  earthy  \\  ickednefs  prevailed  exceedingly.  Gen. 
vi.  at  the  beginning.  And  that  before  God  ap- 
peared to  Noah,  to  command  him  to  build  the 
ark,  an  hundred  and  twenty  years  before  the  flood, 
the  world  had  long  continued  obfl:inate  in  great 
and  general  wickednefs,  and  the  difeafe  was  be- 
come inveterate.  The  expreiTions  we  have  in  the 
3d,  5th  and  6th  verfes  of  that  chapter  fuggeft  as 
much:  And  the  Lord  f aid ^  My  fpirit  Jhall  not  2\^ 

ways  Jlrive  with   man.- And  God  faWy   that  the 

wickednefs 


in  all  ages.  ■  jq 

rvlckedne/s  of  man  was  great  on  the  earth,  and  that 
every  imagination  of  the  thoughts  of  his  heart  was 
evil,  Wv  ^'u'// continually;  an^i  it  repented  the  Lord, 
that  he  had  made  man  on  the  earth,  and  it  grieved  him 
at  his  heart.  And  by  that  time  all  flejh  had  cor- 
rupted his  way  upon  the  earth,  ver.  12.  And  as 
Dr.  T.  himlelf  obferves,  p.  122,  **  Mankind  were 
"  univerfally  debauched  into  lull,  fenfuality,  ra- 
"  pine  and  injuflice." 

And  with  refpedl  to  the  period  after  the  flood, 
to  the  calling  of  Abraham :  Dr.  T.  fays,  as  has 
been  already  obferved,  that  in  about  four  hundred 
years  after  the  flood,  the  generality  of  mankind 
were  fallen  into  idolatry.  Which  was  before  the 
pa  fling  away  of  one  generation,  or  before  all  they 
were  dead,  that  came  out  of  the  ark.  And  ir 
cannot  be  thought,  the  world  jumped  into  that 
fo  general  and  extreme  degree  of  corruption  all 
at  once;  but  that  they  had  been  gradually  grow- 
ing more  and  more  corrupt;  though  it  is  true, 
it  mud  be  bv  very  fwift  degrees,  (however  foon 
we  may  fuppofe  they  began) — to  get  to  that  pafs 
in  one  age. 

And  as  to  the  period  from  the  calling  of  Abra- 
ham to  the  coming  of  Chrifl:,  Dr.  T.  jullly  ob- 
ferves  as  follows  :  {Key,  p.  190.}  **  If  we  reckon 
"  from  the  call  of  Abraham  to  the  coming  of 
"  Chriii,  the  Jevvifh  difpcnfation  continued  one 
"  thouiand  nine  hundred  and  twenty-one  years : 
*'  during  which  period,  the  other  families  and 
*'  nations  of  the  earth,  not  only  lay  out  of  God*s 
"  peculiar  kingdom,  but  alfo  lived  in  idolatry, 
''  great  ignorance  and  wickednefs."  And  \\ith 
regard  to  that  one  only  exempt  family  or  ns^tion 
oi  the  Ifraelites,  it  is  evident  that  wdckednefs 
was  the  generally  prevailing  character  among 
them,  from  age  to  age.  If  we  conlider  how  it' 
was  with  Jacob's  family,  the  behavior  of  Reubea 

with 


8o  Wickednefs  general 

"with  his  father's  concubine,  the  behavior  oi 
Judah  with  Tamar,  the  conducT:  of  Jacob's  fons 
in  general  (though  Simeon  and  Levi  were  lead- 
ing) towards  the  Shechemites,  the  behavior  of 
Joleph's  ten  brethren  in  their  cruel  treatment  of 
him;  we  cannot  think,  that  the  charadlcrof  true 
piety  belonged  to  many  of  them,  accx^rding  to 
Dr.  T — r's  own  notion  of  fuch  a  characiter: 
though  it  be  true,  they  might  afterwards  repent. 
— And  with  refpec^l  to  the  time  the  children  of 
Ifniel  were  in  Egypt,  the  Scripture,  fpeaking  of 
them  in  general,  or  as  a  colledlive  body,  often  re- 
prefents  them  as  complying  with  the  abominable 
idolatries  of  the  country  *.  And  as  to  that  gene- 
ration which  went  out  of  Egypt,  and  wandered 
in  the  wildernefs,  they  are  abundantly  reprefented 
as  extremely  and  almoft  univerfally  wicked,  per- 
verfe,  and  children  of  divine  wrath. — And  after 
Jofhua's  death,  the  Scripture  is  very  exprefs,  that 
wickednefs  was  the  prevailing  character  in  the 
nation,  from  age  to  age.  So  it  was  till  Samuel's 
time.  1  Sam.  viii.  7,  8.  They  have  rejected  me, 
that  I  fljould  not  reign  over  them;  according  to  all 
their  works  which  they  have  done,  Jince  the  day  that 
I  brought  them  out  of  Egypt y  unto  this  day.  Yea, 
fait  was  till  Jeremiah's  and  Ezekiel's  time.  Jer. 
xxxii.  30,  31.  For  the  children  of  IJrael  and  the 
children  of  Judah  have  only  done  evil  before  me  from 
their  youth :  for  the  children  of  Ifrael  have  only 
provoked  me  to  anger  with  the  work  of  their  hands, 
faith  the  Lord :  for  this  city  hath  been  to  me  a  provo- 
cation of  mine  anger y  and  of  my  fury y  from  the  day 
they  built  it,  even  unto  this  day.  (Compare  Chap. 
V.  21.  and  23.  and  Chap.  vii.  25,  26,  27.)  So 
Ezek.  ii.  3,  4.  I  fend  thee  to  the  children  of  Ifrael^ 

*  Levlt.  xvii.  7.  Jofli.  V.  9.  and  xxiv.  14,  Ezek.  xx,  7,  8.  and 
ixiii.  3. 

to 


in  all  ages.  .81 

h  <i  rebellious  naiiofty  that  hath  rebelled  againft  7ne, 
they  and  their  fathers  have  tranfgreffed  againft  me 
even  unto  this  very  day :  for  they  are  impudent 
children  and  ftiffJjearted, — And  it  appears  by  the 
difcourfe  of  Stephen  (Adls  vii.)  that  this  was 
generally  the  cafe  with  that  nation,  from  their 
tirft  rife  even  to  the  days  of  the  apoftles.  After 
his  fummary  rehearfal  of  the  initances  of  their 
pervcrfenefs  from  the  very  time  of  their  felling 
Jofeph  into  Egypt,  he  concludes  (vcr.  51,  52,  53.) 
Te  ftijf-neched  and  imcircumcifed  in  heart  and  ear s^  ye 
do  always  refift  the  Holy  Gho'l.  As  your  fathers  did^ 
fo  do  ye.  Which  of  the  prophets  have  not  your  fathers 
f  erf  edited  F  And  they  have  flain  them  which  Jbewed 
before  of  the  coining  of  thai  Juft  One^  ofzvhoviye  have 
been  novo  the  betrayers  and  murderers  :  who  have  re- 
ceived  the  lazv  by  the  difpofition  of  angels y  and  have 
not  kept  it. 

Thus  it  appears,  that  wickednefs  was  the  ge- 
nerally prevailing  chara'iler  in  all  the  natioAs  of 
mankind,  till  Chrift  came.  And  fo  alfo  it  ap- 
pears to  have  been  lince  his  coming,  to  this  day. 
So  in  the  age  of  the  apoftles  ;  though  then,  among 
thofe  that  were  converted  to  Chriftianity,  were 
great  numbers  of  perfons  eminent  for  piety  ;  yet 
this  was  not  the  cafe  with  the  greater  part  of 
the  world,  or  the  greater  part  of  any  one  nation 
in  it.  There  was  a  great  number  of  perfons  of 
a  truly  pious  charadler  in  the  latter  part  of  the 
apoftolic  age,  when  multitudes  of  converts  had 
been  made,  and  Chriftianity  was  as  yet  in  its  pri- 
mitive purity.  But  what  fays  the  apoRle  John 
of  the  church  of  God  at  that  time,  as  compared 
with  the  reft  of  the  world  ?  1  Joh,  v.  19.  IVe 
know  that  we  'are  of  God,  and  the  zvhole  world  lieth 
in  wickednefs.  And  after  Chriftianity  came  to 
prevail  to  that  degree,  that  Chriftians  had  the 
upper   hand   in  nations  and  civil  communities, 

G  ftill 


8  2  Conjlant  general  mckedjiefs 

fi:ill  the  greater  part  of  mankind  remained  in  thcif 
old  Heathen  ftate ;  which  Dr.  T.  fpeaks  of  as  a 
flate  of  great  ignorance  and  wickednefs.  And 
belides,  this  is  noted  in  all  ecclefiaflical  hiftory, 
that  as  the  Chriftians  gained  in  power  and  fecu- 
lar  advantages,  true  piety  declined,  and  corrup- 
tion and  wickednefs  prevailed  among  them. — 
And  as  to  the  ftate  of  the  Chriftian  world,  fmce 
Chriflianity  began  to  be  eflablifhed  by  human 
laws,  Avickednefs  for  the  moil  part  has  greatly 
prevailed  ;  as  is  very  notorious,  and  is  implied  in 
what  Dr.  T.  himfelf  fays:  he,  in  giving  an  ac- 
count how  the  doctrine  of  original  fin  came  to 
prevail  among  Chriftians,  fays,  p.  443,  **  That 
**  the  Chriftian  religion  was  very  early  and  griev- 
"  oufly  corrupted  by  dreaming,  ignorant,  fuper- 
*'  ftitious  monks.'*  In  p.  259,  he  fays,  "  The 
*'  generality  of  Chriftians  have  embraced  this  per- 
**  fuafton  concerning  original  ftn  ;  and  the  con- 
*^  fequence  has  been,  that  the  generality  of  Chrif- 
"  tians  have  been  the  moft  wicked,  lewd,  bloody 
*'  and  treacherous  of  all  mankind." 

Thus,  a  view  of  the  feveral  fuccelTive  periods 
of  the  paft  duration  of  the  world,  from  the  be- 
ginning to  this  day,  fticws  that  wickednefs  has 
ever  been  exceeding  prevalent,  and  has  had  vaftly 
the  fuperiority  in  the  world.  And  Dr.  T.  himfelf 
in  effed  owns,  that  it  has  been  fo  ever  ftnce 
Adam  firft  turned  into  the  way  of  tranfgreilion. 
P.  168.  "  It  is  certain  (fays  he)  the  moral  cir- 
**  cumftances  of  mankind,  lince  the  time  Adam 
"  firft  turned  into  the  way  of  tranfgrelTion,  have 
"  been  very  different  from  a  ftatc  of  innocence. 
*'  So  far  as  we  can  judge  from  hiftory,  or  what  we 
**  know  at  prefent,  the  greateft  part  of  mankind 
*'  have  been,  and  ftill  are  ^(^ry  corrupt,  though 
"  not  equally  fo  in  every  age  and  place."  And 
lower  in  the  fame  page,  he  fpeaks  of  Adam's  pcf^ 

ierity. 


proves  corruption  of  nature.  83 

terityy  as  having  funk  themfehes  into  the  moft  laments 
able  degrees  of  ignorance ^  fuper/litiony  idolatry,  in- 
jujiice,  debauchery y  &c. 

Thefe  things  clearly  determine  the  point,  con- 
cerning the  tendency  of  man's  nature  to  w  icked- 
nefs,  if  we  may  be  allowed  to  proceed  according 
to  fuch  rules  and  methods  of  reafoning  as  are  uni- 
verfally  made  ufe  of,  and  never  denied  or  doubted 
to  be  good  and  fare,  in  experimental  philofophy  *, 
or  may  reafon  from  experience  and  fadls  in  that 
manner,  which  common  i^tn^o.  leads  all  mankind 
to  in  other  cafes.  If  experience  and  trial  will 
evince  any  thing  at  all  concerning  the  natural 
difpofition  of  the  hearts  of  mankind,  one  \\'ould 
think  the  experience  of  fo  many  ages  as  have 
clapfed  iince  the  beginning  of  the  world,  and 
the  trial  as  it  were  made  by  hundreds  of  different 
nations  together  for  fo  long  a  time^  fhould  be  fuf- 
ficient  to  convince  all,  that  wickednefs  is  agree- 
able to  the  nature  of  mankind  in  its  prefcnt 
Hate. 

Here  to  ftrengthen  the  argument,  if  there  were 
any  need  of  it,  I  might  obfcrvefome  further  evi- 
dences than  thofe  which  have  been  already  men- 
tioned, not  only  of  the  extent  znd  generality  of  the 
prevalence  of  wickednefs  in  the  w^orld,  but  of 
the  height  to  which  it  has  rlfen,  and  the  degree  in 
which  it  has  reigned.  Among  innumerable  things 
which  Ihew  this,  I  Ihall  now  only  obferve  this, 
viz.  the  degree  in  which  mankind  have  from  age 
to  age  been  hurtful  one  to  another.  Many  kinds 
of  brute  animals   are  efteemed  very  noxious  and 

*  Dr.  Turnbull,  though  fo  great  an  enemy  to  the  docf^rine  of 
the  depravity  of  nature,  yet  greatly  infills  upon  it,  that  the  ex- 
perimental method  of  reafoning  ought  to  be  gone  into  in  moral 
matters,  and  things  pertaining  to  the  human  nature  ;  and  fhould 
chiefly  be  r»iKed  upon  in  moral,  as  well  as  natural  philofophy. 
6ee  Litrodui.  to  Mor,  PhiJ. 

G  3  deftruclive, 


84  Great  means  ufed 

deftruL^ive,  many  of  them  very  fierce,  voracious.; 
and  many  very  poifonous,  and  the  deftroying  of 
them  always  has  been  looked  upon  as  a  public 
benefit :  but  have  not  mankind  been  a  thoufand 
times  as  hurtful  and  deftrudive  as  any  one  of 
them,  yea  as  all  the  noxious  beafls,  birds,  fiihes 
and  reptiles  in  the  earth,  air  and  water  put  to- 
gether, at  leafl:  of  all  kinds  of  animals  that  are 
vifible?  And  no  creature  can  be  found  any 
^vhere  fo  deftru6i:ive  of  its  own  kind,  as  mankind 
are.  All  others  for  the  moft  part  are  harmlefs 
and  peaceable,  with  regard  to  their  ow^n  fpecies. 
Where  one  wolf  is  deilroyed  by  another  wolf^ 
one  viper  by  another,  probably  a  thoufand  of 
mankind  are  deftroyed  by  thofe  of  their  own  fpe- 
cies. Well  therefore  might  our  bleffed  Lord  fay, 
when  fending  forth  his  difciples  into  the  world, 
Matth.  X.  1 6,  17.  ,  Behold,  1  fend  you  forth  as /beep 
in  the  midji  of  wolves , — ■. — hut  beware  of  men.  As 
much  as  to  fay,  I  fend  you  forth  as  Iheep  among 
wolves. — But  why  do  I  fay,  wolves  ?  I  fend  you 
forth  into  the  wide  world  of  men,  that  are  far 
more  hurtful  and  pernicious,  and  that  you  had 
much  more  need  to  beware  of,  than  wolves. 

It  would  be  Itrange  indeed,  that  this  fhould 
be  the  ftate  of  the  world  of  mankind,  the  chief 
of  the  lower  creation,  diftinguiilied  above  all  by 
reafon,  to  that  end  that  they  might  be  capable  of 
religion,  which  fummarily  confifls  in  love,  if 
men,  as  they  come  into  the  world,  are  in  their 
nature  innocent  and  harmlefs,  undepraved  and 
pcrfcdiy  free  from  all  evil  propenfities. 


Sect. 


tv  oppofe  wickednefs,  85 


Sect.    VIIL 

The  native  Depravity  of  Mankind  appears,  in  that 
there  has  been  Jo  little  good  EffeFl  of  fo  n^anitbld 
and  great  Means,  tifed  to  promote  Virtue  in  the 
IVorld. 


THE  evidence  of  the  native  corruption  of 
mankind  appears  much  more  glaring,  \vhen 
it  is  confidered  that  the  world  has  been  fo  gene- 
rally, fo  conftantly  and  fo  exceedingly  corrupt, 
notwithftanding  the  various,  great  and  continual 
means  that  have  been  ufed  to  reftrain  men  froni 
fm,  and  promote  virtue  and  true  religion  among 
them. 

Dr.  T.  fuppofes  all  that  forrow  and  death 
which  came  on  mankind,  in  confequence  ot 
Adam's  lin,  was  brought  on  them  by  God,  in 
great  favour  to  them,  as  a  benevolent  father ^  exer- 
ciling  an  wholefome  ciifcipline  towards  his  children, 
to  reftrain  them  from  iin,  by  iitcreafing  the  vanity 
of  all  earthly  things,  to  abate  their  force  to  tempt  and 
delude  ;  to  induce  them  to  be  moderate  in  gratifying 
the  appetites  of  the  body ;  to  mortify  pride  and  am-^ 
hition ;  and  that  men  might  ahmys  have  before 
iheir  eves  a  Jlriking  demonftratton,  that  fin  is  infinitely 
hateful  to  God,  by  a  fight  of  that,  than  which  no^ 
thing  is  more  proper  to  give  them  the  utmoft  abhorrence 
of  iniquity,  and  to  fi.x  in  their  minds  a  ferfe  of  the 
dreadful  confequences  of  fin,  &c.  &c.  And  in  general, 
that  they  do  not  come  as  punifhments,  but  purely 
as  means  to  keep  men  from  vice,  and  to  make  them 
better.— If  it  be  fo,  furely  they  are  great  means 
indeed.     Here  is  a  mighty  alteration:    mankind, 

Q^  once 


86  Great  means  ufed 

once  fo  eafy  and  happy,  healthful,  vigorous  and 
beautifu],  rich  in  all  the  pleafant  and  abundant 
bleflings  of  Paradife,  now  turned  out,  deflitute, 
weak  and  decaying,  into  a  wide,  barren  world, 
yielding  briars  and  thorns^  inftead  of  the  delight- 
ful growth  and  fweet  fruit  of  the  garden  of  Eden, 
to  wear  out  life  in  forrow  and  toil  on  the  ground, 
curfed  for  his  fake  ;  and  at  laft,  either  through 
long  languiihing  and  lingering  decay,  or  fevere 
pain  and  acute  difeafc,  to  expire  and  turn  to  putre-. 
faction  and  dull.  If  thefe  are  only  ufed  as  medU 
cinesy  to  prevent  and  to  cure  the  difeafes  of  the 
mind,  they  are  fharp  medicines  indeed,  efpecially 
death;  which,  to  ufe  Hezekiah's  reprefentation, 
is  as  it  v/ere  breaking  all  his  hones  ;  and  one  w^ould 
think,  fhould  be  very  effedual,  if  the  fubje<5l  had 
no  depravity,  no  evil  and  contrary  bias,  to  reiifl: 
and  hinder  a  proper  effed:,  efpecially  in  the  old 
world,  when  the  thing  which  was  the  firft  oc- 
cafion  of  this  terrible  alteration,  this  feverity  of 
means,  was  frelh  in  memory,  Adam  continuing 
alive  near  two  thirds  of  the  time  that  paifed  be- 
fore the  flood ;  fo  that  a  very  great  part  of  thofe 
that  were  alive  till  the  flood  might  have  oppor- 
tunity of  feeing  and  converiing  with  him,  and 
hearing  from  his  mouth,  not  only  an  account  of 
his  fall,  and  the  introduction  of  the  awful  confe- 
quences  of  it,  but  alfo  of  his  flrfl:  finding  himfelf 
in  exiftence  in  the  new-created  world,  and  of  the 
creation  of  Eve,  and  the  things  which  pafled  be- 
tween him  and  his  creator  in  Paradife. 

But  what  was  the  fuccefs  of  thefe  great  mean.?, 
to  reftrain  men  from  lin,  and  to  induce  them  to 
virtue  ?  Did  they  prove  fufhcicnt  ? — Inftead  of 
this,  the  world  foon  grew  exceeding  corrupt,  till 
it  came  to  that,  to  ufe  our  author's  own  words. 
That  mankind  were  univerJ'aUy  dehauched  into  Infi^ 
fcnjiiality^  rapine  and  injujiice. 

Then 


to  oppofe  wickednefs.  87 

Then  God  ufed  further  means.  He  fent  Noah, 
a.  preacher  of  righteoufnefs,  to  warn  the  world  of 
the  univcrfal  deltrudion  which  would  come  upon 
them  by  a  flood  of  waters,  if  they  went  on  in  fm. 
Which  warning  he  delivered  with  thefe  circum- 
llanccs,  tending  to  ftrikc  their  minds,  and  com- 
mand their  attention ;  that  he  immediately  went 
about  building  that  vaft  ftrudure  of  the  ark  ;  in 
which  he  mult  employ  a  great  number  of  hands, 
and  probably  fpent  all  he  had  in  the  world,  to 
fave  himfelf  and  his  family.  And  under  thefe  un- 
common means,  God  waited  upon  them  an  hun- 
dred and  twenty  years. — But  all  to  no  effect.  The 
whole  world  for  ought  appears  continued  obfti^ 
nate,  and  abfolutely  incorrigible ;  fo  that  nothing 
remained  to  be  done  with  them,  but  utterly  to 
deftroy  the  inhabitants  of  the  earth,  and  to  begin 
ft  new  world  from  that  fmgle  family  who  had  dif- 
tinguiihed  themfclves  by  their  virtue,  that  from 
them  might  be  propagated  a  new  and  purer 
race. — Accordingly  this  was  done  ;  and  the  in- 
habitants of  the  new  world,  of  Noah's  pofterity, 
had  thefe  new  and  extraordinary  means  to  rcftrain 
iin  and  to  excite  to  virtue,  in  addition  to  the 
toil,  forrow  and  common  mortality  which  the 
world  had  been  fubjecfled  to  before,  inconfcquence 
of  Adam's  fm;  viz.  that  God  had  newly  teftified 
his  dreadful  difpleafurc  for  fm,  in  deftroymg  the 
many  millions  of  mankind,  all  at  one  blow,  old 
and  young,  men,  women  and  children,  without 
pity  on  any  for  all  the  difmal  Ihrieks  and  cries 
which  the  world  w^as  filled  with  ;  when  they  them-, 
fclves,  the  remaining  family,  were  fo  wonderfully 
dilHnguifhed  by  God's  preferving  goodnefs,  that 
they  might  be  a  holy  feed,  being  delivered  from 
the  corrupting  examples  of  the  old  world ;  and 
being  alt  the  offspring  of  a  living  parent,  whofe 
pious  inflru(5lions  and  counfels  they  had,  to  in- 
G  4  ioi"^e 


88  Great  means  ufed 

force  thefe  things  upon  them,  to  prevent  fin,  and 
engage  them  to  their  duty.  And  thefe  inhabi- 
tants of  the  new  earth  mufl,  for  a  long  time,' 
have  before  their  eyes  many  evident,  and  as  it 
were  frcfli  and  ftriking  effecfts  and  figns  of  that 
iiniverfal  deftrudion,  to  be  a  continual  affecting 
admonition  to  them.  And  befides  all  this,  God 
now  ihortened  the  life  of  man,  to  about  one  half 
of  what  it  ufed  to  be.  The-  fhortcning  man's 
Yii^y  Dr.  T.  fays,  p.  68.  "  Was,  that  (he  wild 
**  range  of  ambition  and  lufc  migPit  be  brought  into 
**  narrower  bounds,  and  have  lefs  opportunity  of 
"  doing  mifchief ;  and  that  death,  being  .ftill 
''  nearer  to  our  view,  might  be  a  more  powerful 
*'  motive  to  regard  \^h  the  things  of  a  tranfitory 
*'  world,  and  to  attend  to  the  rules  of  truth  and 
*'  wifdom.'* 

And  now  let  us  obferve  the  confequence. 

Thefe  new  and  extraordinary  means,  in  additioi^ 
to  the  former,  were  fo  far  from  proving  fuffi- 
cient,  that  the  new  world  degenerated  and  be- 
came corrupt  by  fuch  fwift  degrees,  that,  as  Dr. 
T.  obferves,  mankind  in  general  were  funk  into 
idolatry  in  about  four  hundred  years  after  the 
flood  ;  and  fo  in  about  fifty  years  after  Noah's 
death,  they  became  fo  wicked  and  brutifh,  as  to 
forfake  the  true  God,  and  turn  to  the  worihip  of 
inanimate  creatures. 

When  things  were  come  to  this  dreadful  pafs, 
God  was  pleafed,  for  a  remedy,  to  introduce  a 
new  and  wonderful  difpenfation  ;  feparating  a 
particular  family  and  people  from  all  the  reft  of 
the  world,  by  a  feries  of  mofl  afTcnilliing  mira- 
cles, done  in  the  open  view  of  the  world ;  and 
fixing  their  dwelling  as  it  were  in  the  midfb  of 
the  earth,  between  Afia,  Europe  and  Atrica,  and 
in  the  midft  of  thofe  nations  which  were  moll 
coniiderable  and   famous  for  power,   knowledge 

and 


to  oppofe  wickedncfs.  89 

and  arts ;  that  God  might,  in  an  extraordinary 
manner,  dwell  amonglt  that  people,  in  viiiblc 
tokens  of  his  prelence,  maniteiting  hirnfcli 
there,  and  from  thence  to  the  world,  by  a  courfe 
of  great  and  miraculous  operations  and  effects,  for 
many  ages ;  that  that  people  might  be  holy  to 
God,  and  as  a  kingdom  of  prielts,  and  might 
fland  as  a  city  on  an  hill,  to  be  a  light  to  the 
world;  wuhal  gradually  ihortening  man's  life, 
till  it  was  brought  to  be  but  about  one  twelfth 
part  of  what  it  ufsd  to  be  before  the  flood  ;  and 
fo,  according  to  Dr.  f. — vaitly  cutting  otf  and 
diminifhing  his  temptations  to  lin,  and  increafing 
his  excitements  to  holinefs. — And  now  let  us 
confider  what  the  fuccefs  of  thefc  means  was, 
both  as  to  the  Gentile  world  and  the  nation  of 
Ifrael. 

Dr.  T.  juftlybbferves  (Key,  §  50.)  "  The  Jewiili 
"  difpenfation  had  refpecl:  to  the  nations  of  the 
"  world,  to  fpread  the  knowledge  and  obedience 
*' of  God  in  the  earth,  and  was  edablifhed  for 
"  the  benefit  of  all  mankind.*' — But  how  unfuc- 
cefsful  were  thefe  means  and  all  other  means  ufed 
with  the  Heathen  nations,  fo  long  as  this  difpen- 
fation lafled  ?  Abraham  was  a  perfon  noted  in 
all  the -principal  nations  that  were  then  in  the 
world ;  as  in  Egypt  and  the  eaftern  monarchies.  God 
made  his  name  famous  by  his  wonderful  diftin- 
guifhing  difpenfations  towards  him,  particularly 
by  fo  miraculoufly  fubduing  before  him  and  his 
trained  fervants,  thofe  armies  of  the  four  eaftern 
kings.  This  great  w^ork  of  the  Mod  High  God, 
poflelfor  of  heaven  and  earth,  was  greatly  taken 
notice  of  by  Melchizedeck;  and  one  would 
think,  fhould  have  been  fufficient  to  have 
awakened  the  attention  and  confidcration  of  all 
the  nations  in  that  part  of  the  world,  and  to 
have  led  them  to  the  knowledge  andworfiiipof 

the 


go  Genera!  okjiinate  zvkkedne/s 

the  only  true  God;  efpccially  if  confidered  in 
conjunction  with  that  miraculous  and  moll  ter- 
rible deftrudion  of  Sodom  and  all  the  cities  of 
the  plain,  for  their  wickednefs,  with  Lot*s  mi- 
raculous deliverance ;  which  doubtlefs  were  fadfcs 
that  in  their  day  were  much  famed  abroad  in  the 
world.  But  there  is  not  the  leail  appearance^  in 
any  accounts  we  have,  of  any  confiderable  good 
etled.  On  the  contrary,  thofe  nations  which 
w  ere  mofl  in  the  way  of  obferving  and  being  af- 
fected with  thefe  things,  even  the  nations  of  Ca- 
naan, grew  Morfe  and  worfe,  till  tlieir  iniquity 
came  to  the  full,  in  Jolliua's  time.  And  the  pof- 
tcrity  of  Lot,  that  faint  fo  wonderfully  diftin- 
guiilied,  foon  became  fome  of  the  moil  grofs 
idolaters,  as  they  appear  to  have  been  in  Mofes's 
time.  (See  Num.  xxv.)  Yea,  and  the  far  greater 
part  even  of  Abraham's  pofterity,  the  children  of 
Iflimael,  Ziman,  Jokfhan,  Medan,  Midian,  lih- 
bak  and  Shuah,  and  Efau,  foon  forgot  the  true 
God,  and  fell  off  to  Heathenifm.  • 

Great  things  were  done  in  the  fight  of  the  na- 
tions of  the  world,  tending  to  awaken  them,  and 
lead  them  to  the  knowledge  and  obedience  of  the 
true  God,  in  Jacob's  and  Jofeph's  time  ;  in  that 
God  did  miraculoudy,  by  the  hand  of  Jofeph, 
preferve  from  perifliing  by  famine  as  it  were  the 
whole  world,  as  appears  by  Gen.  xli.  p^6,  [,'], 
Agreeably  to  which,  the  name  that  Pharaoh  gave 
to  Jofeph,  Zaphnath.Paaneah,  as  h  faid  in  the 
Egyptian  language,  fignifies  Saviour  of  the  IForid^ 
But  there  docs  not  appear  to  have  been  any  good 
abiding  eflecl  of  this ;  no,  not  fo  much  as  in  the 
nation  of  the  Egyptians  (which  fcems  to  ha  ye 
been  the  chief  of  all  the  Heathen  nations  at  that 
day)  who  had  thefe  great  works  of  Jehovah  in 
their  moft  immediate  view  :  oh  the  contrary,  they 
grew  worfc  and  worfe,  and  feem  to  be  far  more 

grols 


againjl  great  means.  gi 

grofs  in  their  idolatries  and  ignorance  of  the  true 
God,  and  every  way  more  w  ickcd  and  ripe  for 
ruin,  when  Mofes  was  fcnt  to  Pharaoh,  than  they 
were  in  Jofeph's  time. 

After  this,  in  IVIofes  and  Jofliua's  time,  the 
great  God  was  pleafcd  to  manifcll:  himfclf  in  a 
feries  of  the  molt  alfoniihing  miracles,  for  about 
fifty  years  together,  wrought  in  the  mofl:  public 
manner  in  Egypt,  in  the  VV  iidernefs,  and  in  Ca- 
naan, in  the  view  as  it  were  of  the  whole  world  ; 
miracles  by  which  the  world  was  Ihaken,  the 
whole  frame  of  the  viiible  creation,  earth,  fcas 
and  rivers,  the  atmofphere,  the  clouds,  fun,  moon 
and  ftars,  were  affedled  ;  miracles  greatly  tending 
to  convince  the  nations  of  the  world,  of  the  va- 
nity of  their  falfe  gods,  fliewing  Jehovah  to  be 
infinitely  above  them  in  the  thing  wherein  they 
dealt  moft  proudly,  and  exhibiting  God's  avvfu-1 
difpleafure  of  the  wickednefs  of  the  Heathen 
world.  And  thefe  things  are  exprefsly  fpoken  of 
as  one  end  of  thefe  great  miracles,  in  Exod.  ix. 
15.  T^um.  xiv.  21.  Jofli.  xiv.  23,  24.  and  other 
places.  However,  no  reformation  followed  thefe 
things  ;  but  by  the  Scripture  account,  the  nations 
which  had  them  moft  in  view  were  dreadfully 
hardened,  ftupidly  refufing  all  convidion  and 
reformation,  and  obftinately  went  on  in  an  oppo- 
fition  to  the  living  God,  to  their  own  deflruc- 
tion. 

After  this,  God  did  from  time  to  time  very 
publicly  manifeft  himfelf  to  the  nations  of  the 
world,  by  wonderful  works  wrought  in  the  time 
of  the  Judges,  of  a  like  tendency  with  thofe  al- 
ready mentioned  ;  particularly,  in  fo  miraculoufly 
deflroying,  by  the  hand  of  Gideon,  almolt  the 
whole  of  that  vaft  army  of  the  Midianites,  Ama- 
lekites,  and  all  the  children  of  the  Eaft^  confilling 
of  about  an    hundred   and  thirty-tive  thoufand 

men^ 


92  The  heathen .  wor/J  objiinate 

men,  Judg.  vii.  12.  and  viii.  12.  But  no  re- 
formation followed  this  or  the  other  great  works 
of  God,  wrought  in  the  tinmes  of  Deborah  and 
Barak,  Jephtha  and  Sainpfon. 

Afrer  thefe  things  God  ufed  new,  and  in 
fome  refpcdfs  much  greater  means  with  the 
Heathen  world,  to  bring  them  to  the  knowledge 
and  fervice  of  the  true  God,  in  the  days  of  David 
and  Solomon.  He  raifed  up  David,  a  man  after 
his  own  heart,  a  moft  fervent  worfhipper  of 
the  true  God  and  zealous  hater  of  idols,  and 
fubdued  before  him  almoft  all ,  the  nations  be- 
tween Egypt  and  Euphrates ;  often  miracu- 
loufly  afTilting  him  in  his  battles  with  his  ene- 
mies ;  and  he  confirmed  Solomon  his  fon  in  the 
full  and  quiet  pofTefTion  of  that  great  empire,  for 
about  forty  years,  and  made  him  the  wifeil:,  richefl, 
moft  magnificent,  and  every  way  the  greatefb  mo- 
narch that  ever  had  been  in  the  w^orld,  and  by 
far  the  moft  famous  and  of  greateft  name  among 
the  nations,  efpecially  for  his  wifdom  and  things 
concerning  the  name  of  his  God;  particularly  the 
temple  he  built,  which  was  e,xceeding  magnijicmty 
that  it  might  be  offcwie  and  glory  throughout  all  landsy 
1  Chron.  xxii.  5.  And  we  are  told,  that  there 
came  of  all  people  to  hear  the  wifdom  of  Solo- 
mon, from  all  kings  of  the  earth,  1  Kings,  iv.  34. 
and  X.  24.  And  the  Scripture  informs  us,  that 
thefe  great  things  were  done,  that  the  nations  in 
far  countries  might  hear  of  God's  great  name,  and  of 
his  oiit-ftretched  arm  ;  that  all  the  people  of  the  earth 
might  fear  him,  as  zvell  as  his  people  Ifrael ;  and  that 
all  the  people  of  the  earth  might  knoWy  thai  the  Lord 
was  Gody  and  that  there  ivas  none  elfcy  1  Kings,  viii. 
41,  42,  43,  60.  But  ftiil  there  is  no  appearance 
of  any  confiderable  abiding  effect,  with  regard 
to  anyone  Heathen  nation. 

After  this,  before  the  captivity   into  Babylcux, 
,  many 


in  their  iinckedriefs.  gg 

many  great  things  were  done  in  the  fight  of  the 
Gentile  nations,  very  much"  tending  to  enlighten, 
aifecfc  and  perfuadc  them  ;  as  God's  deftroying 
the  army  of  the  Ethiopians,  of  a  thoufand  thou- 
land,  before  Afa  ;  Elijah's  and  Elifha's  miracles, 
efpecially  Elijah's  miraculoully  confounding  Ba- 
al's prophets  and  worfiiippers  ;  Eliflia's  healing 
Naaman,  the  king  of  Syria's  prime  minifler,  and 
the  miraculous  victories  obtained  through  Elifha's 
prayers  over  the  Syrians,  Moabites  and  Edo- 
mites ;  the  miraculous  deflrucf  ion  of  the  vaft 
united  army  of  the  children  of  Moab,  Ammon 
and  Edom,  at  Jehofliaphat's  prayer.  (2  Chron. 
XX.)  Jonah's  preaching  at  Nineveh,  together 
with  the  miracle  of  his  deliverance  from  the 
whale's  belly,  which  was  publiihed,  and  well  at- 
tefted,  as  a  fign  to  confirm  his  preaching ;  but 
more  efpecially  that  great  work  of  God,  in  de- 
flroying  Sennacherib's  army  by  an  angel,  for  his 
contempt  of  the  God  oi  Ifrael,  as  if  he  had  been 
no  more  than  the  gods  of  the  Heathen. 

When  all  thefe  things  proved  ineffedlual,  God 
took  a  new  method  with  the  Heathen  world,  and 
\ifed  in  fome  refpedls  much  greater  means  to  con- 
vince and  reclaim  them,  than  ever  before.  In 
the  firft  place,  his  people,  the  Jews,  were  removed 
to  Babylon,  the  head  and  heart  of  the  Heathen 
world,  (Chaldea  having  been  very  much  the 
fountain  of  idolatry)  to  carry  thither  the  reve- 
lations which  God  had  made  of  himfelf,  contained 
in  the  facred  writings,  and  there  to  bear  their  tef- 
timony  againft  idolatry  ;  as  fome  of  them,  par- 
ticularly Daniel,  Shadrach,  Mclhach  and  Abed- 
nego  did,  in  a  very  open  manner,  before  the 
king  and  the  greateft  men  of  the  empire,  with 
fuch  circumftances  as  made  their  tellimony  very 
famous  in  the  world  ;  God  confirming  it  with 
great  miracles,    which    w^ere  publilhed  through 

the 


94  The  heathen  world  objiinate 

the  empire,  by  order  of  its  monarch,  as  the 
mighty  works  of  the  God  of  Ifrael,  fhewing  him 
to  be  above  all  gods  ;  Daniel,  that  great  prophet, 
at  the  fame  time  being  exalted  to  be  governor  of 
all  the  wife  men  of  Babylon,  and  one  of  the  chitf 
officers  of  Nebuchadnezzar's  court. 

After  this  God  raifed  up  Cyrus,  to  deftroy  Ba- 
bylon, for  its  obftinate  contempt  of  the  true  God, 
and  injurioufnefs  towards  his  people;  according 
to  the  prophecies  of  Ifaiah,  fpeaking  of  him  by 
name,  inftrucling  him  concerning  the  nature  and 
dominion  of  the  true  God.  (Ifai.  xlv,)     Which 
prophecies  were  probably  fhewn  to  him,  whereby 
he  was  induced  to  publiih  his  teflimony  concern- 
ing the  God  of  Ifrael,  as  the  God,  (Ezra,  i.  2,  3.) 
Daniel  about  the  fame  time  being  advanced  to  be 
prime  minifter  of  ftate  in  the  ntw  empire  eredled 
under  Darius,  and  in  that  place  appeared   openly 
as  a  worfliipper  of  the  God  of  Ifrael,  and    him 
alone ;  God  confirming  his  teftimony   for   him, 
before  the  king  and  all  the  grandees  of  his  king- 
.  dom,    by  preferving   him  in  the  den  of  lions ; 
whereby  Darius  was  induced   to   publifli  to  all 
people,  nations  and  languages,  that  dwelt  in  all 
the  earth,   his  teftimony,    that   the  God  of  Ifrael 
'Suas  the  living  God,  and  ftedfafi  for  ever,  &c. 

When,  after  the  deftrudtion  of  Babylon,  fome 
q'I  the  Jews  returned  to  their  own  land,  multi- 
tudes never  returned,  but  were  difperfed  abroad, 
through  many  parts  of  the  vaft  Perfian  empire ; 
as  appears  by  the  book  of  Efther.  And  many 
of  them  afterwards,  as  good  hiftories  inform, 
were  removed  into  the  more  weftern  parts  of  the 
world  ;  and  fo  w^re  difperfed  as  it  were  all  over 
the  Heathen  world,  having  the  holy  Scriptures 
w^ith  them,  and  fynagogues  every  where,  for  the 
"worihip  of  the  true  God.  And  fo  it  continued 
to  be,  to  the  days  of  Chrift  and  his  apoftles  ;  as 

appears 


/;/  their  "ucickednefs.  g^ 

appears  by  the  A^s  of  the  Apojlles,  ^  Thus  that 
light  which  God  had  given  them,  was  in  the  pro- 
vidence of  God  carried  abroad  into  all  pans  of 
the  world;  fo  that  now  they  had  far  greater  ad- 
vantages to  come  to  the  knowledge  of  the  truth, 
in  matters  of  religion,  if  they  had  been  diipofed 
to  improve  their  advantages. 

And  befides  all  thefe  things,  from  about  Cy- 
rus's time,  learning  and  philofophy  increafed, 
and  was  carried  to  a  very  great  height.  God 
raifed  up  a  number  of  men,  of  prodigious  ge- 
nius, to  infl:ru<fc  others,  and  improve  their  rcafon 
and  underllanding  in  the  nature  of  things  :  and  phi- 
lofophic  knowledge  having  gone  on  to  increafe 
for  fevcral  ages,  fecmed  to  ht  got  to  its  height  • 
before  Chrill  came,  or  about  that  time. 

And  now  let  it  be  coniidered  Avhat  was  the  ef- 
fect of  all  thefe  things. Inftead  of  a  reform- 
ation, or  any  appearance  or  profpedl  of  it,  the 
Heathen  world  in  general  rather  grew  w  orfe.  As 
Dr.  Winder  obferves,  "  The  inveterate  abfur- 
*'  dities  of  Pagan  idolatry  continued  without  re- 
**  medy,  and  increafed  as  arts  and  learning  in- 
**  creafed  ;  and  Paganifm  prevailed  in  all  its 
*'  height  of  abfurdity,  when  Pagan  nations  were 
"  poliihed  to  the  height,  and  iii  the  mofl:  polite 
"  cities  and  countries,  and  thus  continued  to  the 
«*  lad  breath  of  Pagan  power.'*  And  fo  it  was 
"with  refpedt  to  wickednefs  in  general,  as  well  as 
idolatry;  as  appears  by  what  the  apoflle  Paul 
obferves  in  Rom.  i. — Dr.  T.  fpcaking  of  the 
time  when  the  gofpel-fcheme  was  introduced, 
(An-,  §  257.)  fays,  "  The  moral  and  religious 
"  Hate  of  the  Heathen  was  ^Q.ry  deplorable,  be- 
"  ing  generally  funk  into  great  ignorance,  grofs 
*'  idolatry,  and  abeminablc  vice."  Abominable 
vices  prevailed,  not  only  among  the  common 
■people,  but  even  among  their  philofophers  thera- 

fcives. 


§6  The  obflmacy  of  the  fewf 

lelves,  yea,  fome  of  the  chief  of  them,  and  ojf 
greatefl  genius^  fo  Dr.  T.  himfelf  obferves,  as  to 
that  detel?'able  vice  of  fodomy,  which  they  com- 
monly and  openly  allowed  and  practifed  without 
Ihame.     See  Dr.  T — r's  note  on  Rom.  i.  27. 

Having  thus  confidered  iht,  ftate  of  the  Heathert 
v/orld,  w  ith  regard  to  the  etfed  of  means  ufed  for , 
its  reformation,  during  the  Jewifh  difpenfation, 
from  the  firft  foundation  of  it  in  Abraham's  time; 
let  us  now  confider  how  it  was  with  that  people 
themfelves,  that  were  diflinguifhed  with  the  pe- 
culiar privileges  of  that  dilpenfation.  The  means 
ufed  with  the  Heathen  nations,  were  great ;  but 
they  were  fmall,  if  compared  with  thofe  ufed 
with  the  Ifraelites.  The  advantages  by  which 
that  people  were  diftinguifhed,  are  reprefented  in 
Scripture  as  vaftly  above  all  parallel,  in  palTages 
which  Dr.  T.  takes  notice  of.  {Keyy  §  39.)  And 
he  reckons  thefe  privileges  among  thofe  which  he 
calls  antecedent  blejfings^  conlifting  in  motives  to 
-virtue  and  obedience ;  and  fays  [Key^  §  51.)  **  That 
^*  this  was  the  very  end  and  delign  of  the  difpen- 
^'fation  of  God's  extraordinary  favours  to  the 
"  Jews,  vi%.  to  engage  them  to  duty  and  obedi- 
*'  ^TiQ^ ;  or  that  it  was  a  fcheme  for  promoting  vir- 
"  tue,  is  clear  beyond  difpute,  from  every  part  of 
"  the  Old  Teilament."  Neverthelefs,  as  has  been 
already  ihown,  the  generality  of  that  people, 
through  all  the  fucceffive  periods  of  that  difpen- 
fation, were  men  of  a  wicked  charader.  But  it 
will  be  more  abundantly  manifeft,  how  ftrong  the 
natural  bias  to  iniquity  appeared  to  be  among 
that  people,  by  conlidering  more  paticularly  how 
things  were  with  them  from  time  to  time. 

Notwithftanding  the  great  things  God  had 
done  in  the  times  of  Abraham,  Ifaac  and  Jacob, 
to  feparate  them  and  their  pofterity  from  the  ido- 
latrous world,  that  they  might  be  a  holy  people 

to 


in  their  wickednefs.  gy 

to  himfelf ;  yet  in  about  two  hundred  years  after 
Jacob's  death,  and  in  lefs  than  an  hundred  and 
fifty  years  after  the  death  of  Jofeph,  and  while 
fome  were  alive  that  had  feen  Jofeph,  the  people 
hkl  in  a  great  meafure  loft  the  true  religion,  and 
"were  apace  conforming  to  the  Heathen  world  : 
when  for  a  remedy,  and  the  more  efFedlually  to 
alienate  them  from  idols,  and  engage  them  to  the 
God  of  their  fathers,  God  appeared  to  bring  them 
out  from  among  the  Egyptians,  and  feparate  them 
from  the  Heathen  world,  and  to  reveal  himfelf 
in  his  glory  and  majefty,  in  fo  affecfling  andafto- 
niftiing  a  manner,  as  tended  moft  deeply  and  du- 
rably to  imprefs  their  minds,  that  they  might  ne- 
ver forfake  him  more.  But  fo  perverfe  were 
they,  that  they  murmured  even  in  the  midft  of 
the  miracles  that  God  wrought  for  them  in  Egypt, 
and  murmured  at  the  Red  Sea,  in  a  few  days  after 
God  had  brought  them  out  with  fuch  a  mighty 
hand.  When  he  had  led  them  through  the  fea, 
they  Jang  his  praifcy  hit  foon  forgat  his  works.  Before 
they  got  to  Mount  Sinai,  they  openly  manifefted 
their  perverfenefs  from  time  to  time;  fo  that 
God  fays  of  them,  Exod.  xvi.  28.  How  long  will 
ye  refufe  to  keep  my  commandments  and  my  laws  ? 
Afterwards  they  murmured  again  at  Rephedim. 

In  about  two  months  after  they  came  out  of 
Egypt,  they  came  to  Mount  Sinai;  where  God 
entered  into  a  moft  foleron  covenant  with  the 
people,  that  they  Ihould  be  an  holy  people  unto 
him,  with  fuch  aftonilhing  manifeftations  of  his 
power,  majefty  and  holinefs,  as  were  altogether 
unparalleled  :  as  God  puts  the  people  in  mind, 
Deut  iv.  32 — 34,  For  afk  now  of  the  days  that 
are  pajl,  which  zvere  before  thee,  fince  the  day  that 
God  created  man  upon  the  earth  ;  and  afk  from  cne 
fide  of  heaven  unto  the  other ^  z^hether  there  hath  been 
any  fuch  thing  as  this  great  thing  is,  or  bath  been  heard 
like  it.     Did  ever  people  hear  the  voice  of  God  fpeak^ 

H  ing 


98  The  objlinacy  of  the  yewf 

ing  oat  of  the  midft  of  the  firey  as  thou  ha  ft  heard,  ani 
live  ?     Or  hath  God  ajjayed  to  take    him  a  nation 
frojii  the  viidjl  of  another  nation,  &€.  ?     And  thefe 
great  things   were   to  that  end,  to  imprels  their 
minds   with  fuch  a  conviction   and  fenle  of  Oli- 
vine truth,  and  their  obligations  to  their  dut\\ 
that   they    might   neveis  torget  them :    as    God 
fays,  Exod.    xix.  9.     Lo,    i  come   unto  thee  in  a 
thick  cloud,  that  the  people  may  hear  when  I  fpeak 
with  thee^  and  believe  thee  for  ever.     But  what  was 
•the  effed:  of  all  ?     Why,   it    was    not  more  than 
'J:wo  or   three  months,  before  that  people,  there, 
under  that  very  mountain,  returned  to  their  old 
Egyptian  idolatry,  and  were  iinging  and  dancing 
before  a   golden  calf,  which  they  had  fet  up  to 
worfliip.     And   after   fuch   awful  manifeflations 
as  there  were  of  God's  difpleafurc   for   that  fin, 
and  fo  much  done  to  bring  them  to  repentance, 
and  confirm   them  in   obedience,  it  was   but   a 
few  months  .before  they  came  to  that  violence  of 
fpirir,  in    open  rebellion  againli  God,  that   with 
the  utmoif  vehemence  they   declared   their  refo- 
lution  to   follow  God   no  longer,  but  to   make 
them  a  captain  to  return  into  Egypt.     And  thus 
they  went  on  in  ways  of  perverfe  oppofition  to 
the  Moft    High,  from  time  to  time,  repeating 
their  open  ads  of  rebellion,  in  the  midft  of  con- 
tinued aftonifning  miracles,  till  that  generation 
was  dcdroyed.     And  though  the  following  gene- 
ration feems  to  have  been  the  befl  that  ever  was 
in   Ifrael  ;    yet   notwithflanding  their    good  ex~ 
"ample,  and   notwithftanding  all  the  wonders  of 
God's  power  and  love  to  that  people,  in  Jofhua*s 
time,  how  foon  did   that  people  degenerate,  and 
begin  to  foriakc  God,  and  join  with  the  Heathen 
in   their   idolatries,   till    God,  by  fevere    means,^ 
and  fending  prophets  and  judges,  extraordinarily 
iniiuenced  Ironi    al  o^e,    reclaimed  them  ?     But 

Avhea 


in  their  "-jL^icked^icfs,  pg 

when  they  were  brought  to  fome  reformation  by 
fuch  means,  they  foon  fell  away  again  into  the 
pradice  of  idolatry  ;  and  fo  from  time  to  time, 
from  one  age  to  another,-  and  nothing  proved  cf- 
fedual  for  any  abiding  reformation. 

After  things  had  gone  on  thus  for  feveral  hun- 
dred years,  God  ufed  new  methods  with  his 
people,  in  two  refpcCts ;  firft,  he  raifed  up  a 
great  prophet,  under  whom  a  number  of  young 
men  were  trained  up  in  fchools,  that  from  among 
them  there  might  be  a  conftant  fuccefTion  of 
great  prophets  in  Ifrael,  of  fuch  as  God  fhould 
chufe;  which  feems  to  have  been  continued  for 
more  than  five  hundred  years.  Secondly^  God 
raifed  up  a  great  king,  David,  one  eminent  for 
wifdom,  piety,  and  fortitude,  to  fubdue  all  their 
Heathen  neighbours,  v/ho  ufed  to  be  fuch  a 
fnare  to  them  ;  and  to  confirm,  adorn  and  perfecl: 
the  inftitutions  of  his  public  v>orlhip  ;  and  by 
him  to  make  a  more  full  revelation  of  the  great 
falvation,  and  future  glorious  kingdom  of  the 
Meiliah.  And  after  him  raifed  up  his  fon  Solo- 
mon, the  wifeft  ahd  greatcft  prince  that  ever 
was  on  earth,  more  fully  to  fettle  and  eflablifli 
thofe  thin2:s  which   his  father  David  had  besun, 

«3  try        ' 

concerning  the  public  worlhip  of  God  in  Ifrael, 
and  to  build  a  glorious  temple  for  the  honor  of 
Jehovah y  and  the  inftitutions  of  his  worihip,  and 
to  initrucl  the  neighbouring  nations  in  true  wifdom 
and  religion.  But  as  to  the  fuccefs  of  thcfe  new 
and  extraordinary  means,  if  we  take  Dr.  T.  for 
our  expoiitor  of  Scripture,  the  nation  muft  be 
extremely  corrupt  in  David's  time :  for  he  fup- 
pofcs,  he  has  rcfpccl:  to  his  own  times,  in  thoi'e 
Vvords,  Pfah  xiv.  2,  3.  The  Lord  looked  dozvnfiwn 
heaven y  to  fee  if  there  were  any  that  did  under/land, 
and  feek  God :  they  are  all  gone  a/ide ;  they  are  toge- 
ther  become  futhy ;  there   is  none  that  doth  good;  no, 

H  2  ?lQt 


100  The  objlinacy  of  the  Jews 

not  one.  But  whether  Dr.  T.  be  in  the  right  in 
this,  or  not,  yet  if  we  conlider  what  appeared  in 
Ifrael,  in  Abfalom's  and  Sheba's  rebellion,  we 
fliall  not  fee  caufe  to  think,  that  the  greater  part 
of  the  nation  at  that  day  were  men  of  true  wif- 
dom  and  piety-  As  to  Solomon's  time.  Dr.  T. 
fuppofes,  as  has  been  already  obferved,  that  So- 
lomon fpeaks  of  his  own  times,  when  he  fays,  he 
had  found  but  one  in  a  thoufand  that  was  a  tho- 
roughly upright  man.  However,  it  appears  that 
all  thofc  great  means  ufed  to  promote  and  efla- 
blifh  virtue  and  true  religion  in  Samuel's,  David's 
and  Solomon's  times,  were  fo  far  from  having 
any  general  abiding  good  effed:  in  Ifrael,  that 
Solomon  himfelf,  with  all  his  wifdom,  and  not- 
withftanding  the  unparalleled  favors  of  God 
to  him,  had  his  mind  corrupted,  fo  as  openly 
to  tolerate  idolatry  in  the  land,  and  greatly  to 
provoke  God  againfi:  him.  And  as  foon  as  he 
was  dead,  ten  tribes  of  the  twelve  forfook  the 
true  worfhip  of  God,  and  inftcad  of  it  openly 
eftabliflied  the  like  idolatry,  that  the  people  fell 
into  at  Mount  Sinai,  when  they  made  the  golden 
calf  J  and  continued  finally  obftinate  in  this  apof- 
tacy,  notwithftanding  all  means  that  could  be 
ufed  with  them  by  the  prophets  which  God  fent^ 
one  after  another,  to  reprove,  counfel  and  warn 
them,  for  about  two  hundred  and  fifty  years  ; 
efpecially  thofe  two  great  prophets,  Elijah  and 
Eliflia.  Of  all  the  kings  that  reigned  over  them, 
there  was  not  fo  much  as  one  but  what  was  of  a 
wicked  charadcr.  And  at  lall  it  camx  to  that, 
that  their  cafe  feemcd  utterly  defpcrate  :  io  that 
hothing  remained  to  be  done  with  them,  but  to 
remove  them  out  of  God's  fight.  Thus  the 
Scripture  rcprefents  the  matter,  2  Kings  xvii. 

And  as  to    the  other  two  tribes  ;  though  their 
kings  were  always  of  the  family  of  David,  and  they 

were 


///  their  wickednefs.  lOl 

^erc  favored  in  many  rcfpecfls,  far  beyond  their 
brethren,  yet  they  were  generally  exceeding  cor- 
rupt :  their  kings  were  moft  of  them  wicked 
men,  and  their  other  magiftrates,  and  pricfts 
and  people,  were  generally  agreed  in  the  cor- 
ruption. Thus  the  matter  is  reprcfentcd  in  the 
Scripture-hiftory,  and  the  books  of  the  prophets. 
And  when  they  had  (o^^n  how  God  had  call:  otf 
the  ten  tribes,  inftead  of  taking  warning,  they 
made  themfelves  vaftly  more  vile  than  ever  the 
other  had  done;  as  appears  by  2  Kings,  xvii.  18, 
19.  Ezek.  xvi.  46,  47.  51.  God  indeed  waited 
longer  upon  them,  for  his  fervant  David's  fake, 
and  for  Jerufalem's  fake,  that  he  had  chofen ; 
and  ufed  more  extraordinary  means  with  them, 
cfpecially  by  thofe  great  prophets,  Ifaiah  and 
Jeremiah;  but  to  no  effedt:  fo  that  at  lad  it 
came  to  this,  as  the  prophets  reprefent  the  mat- 
ter, that  they  were  like  a  body  univerfally  and 
<iefperately  difeafed  and  corrupted,  that  would 
admit  of  no  cure,  the  whole  head  lick,  and  the 
whole  heart  faint,  &:c. 

Things  being  come  to  that  pafs,  God  took 
this  method  with  them:  he  utterly  deflroyed 
their  city  and  land,  and  the  temple  which  he  had 
among  them,  made  thorough  work  in  purging 
the  land  of  them ;  as  when  a  man  empties  a  dijh^ 
wipes  it,  and  turns  it  upjide  down  ;  or  when  a  vejfel 
is  caft  into  a  fierce  fire^  till  its  filthinefs  is  thoroughly 
burnt  out,  2  Kings,  xxi.  13.  Ezek.  xxiv.  They 
were  carried  into  captivity,  and  there  left 
till  that  wicked  generation  was  dead,  and  thole 
old  rebels  were  purged  out ;  that  aftcrw  ards  the 
land  might  be  re-fettled  with  a  more  pure  gene- 
ration. 

After  the  return  from  the  captivity,  and  God 

had  built  the   Jewifh  church  again  in  their  own 

land,   by  a  feries  of  wonderful  providences ;  yet 

H3  they 


102  The  go/pel  generdlly  refijlei 

they  corrupted  themfelves  again  to  fo  great  a 
degree,  that  the  tranfgrefTors  were  come  to  the 
full  agam  in  the  days  of  Antiochus  Epiphanes  ; 
as  the  matter  is  reprefcnccd  in  the  prophecy  of 
Daniel,  Dan.  viii.  28.  And  then  God  made 
them  the  fubjeccs  of  a  difpenfation,  little,  if  any 
thing  lefs  terrible,  than  that  which  had  been  in 
Nebuchadnezzar's  days.  And  after  God  had 
again  delivered  them,  and  reftored  the  Hate  of 
religion  among  them,  by  the  inflrumentality  of 
the  Maccabees,  they  degenerated  again  :  fo  that 
when  Chrift  came,  they  were  arrived  to  that  ex- 
treme degree  of  corruption,  which  is  reprefented 
in  the  accounts  given  by  the  evangelifts. 

It  may  be  obierved  here  in  general,  that  the 
Jews,  though  fo  valily  diftinguifhed  with  ad- 
vantages, means  and  motives  to  holincfs,  yet  are 
reprefented  as  coming,  from  time  to  time,  to 
that  degree  of  corruption  and  guilt,  that  they 
were  more  wicked  in  the  fight  of  God  than  the 
very  worft  of  the  Heathen.  As  of  old,  God 
fware  by  his  life,  that  the  wickednefs  of  Sodom 
was  fmall,  compared  with  that  of  the  Jews, 
Ezek.  xvi.  47,  48,  ^c.  alfo  chap.  v.  5 — 10.  So, 
Chrift,  fpeaking  of  the  Jews  in  his  time,  repre- 
fenis  them  as  having  much  greater  guilt  than 
the  inliabitants  of  Tyre  and  Sidon,  or  even  So- 
dom and  Gomorrah. 

But  we  are  now  come  to  the  time  when  the 
grandell:  fcene  was  difplayed,  that  ever  was 
opened  on  earth.  After  all  other  fchemes  had 
been  fo  long  and  fo  thoroughly  tried,  and  had 
fo  greatly  failed  of  fuccefs,  both  among  Jews 
and  Gentiles ;  that  wonderful  difpcnfation  was 
at  length  introduced,  which  was  the  greatefl: 
fcheme  for  the  fuppielTing  and  retraining  ini- 
quity amongll  mankind,  that  ever  infinite  wifdom 
vtnd  mercv   contrived  j  even  the  glorious  Gofpel 

of 


by  "Jews  and  Gentiles,  1 03 

or  Jcfus  ChrifL  "  A  new  dirpcnfatioii  of  grace 
*'  was  erected  (to  ufc  Dr.  T — r's  own  words, 
"  p.  239,  240)  for  the  more  certain  aud  eli'cc- 
''  tual  fanc^tification  of  mankind,  into  the  image 
''of,  God;  the  delivering  them  from  iin  and 
*'  wickednefs,  into  which  they  might  fall,  or  were 
"  already  fallen  ;  to  redeem  them  from  all  ini- 
*'  quity,  and  bring  them  to  the  knowledge  and 
*' obedience  of  God«"  In  whatever  high  and 
exalted  terms  the  Scripture  fpeaks  of  the  means 
and  motives  which  the  Jews  enjoyed  of  old  ;  yet 
their  privileges  are  reprefented  as  having  no 
glory,  in  comparifon  of  the  advantages  of  the 
Gofpel.  Dr.  T — r's  words,  in  p.  233,  are  worthy 
to  be  here  repeated.  "Even  the  Heathen  (fays 
^^  he)  knew  God,  and  might  have  glorified  hijn  as 
"  God  ;  but  under  the  glorious  light  of  the  Gof^ 
"  pel,  we  have  v>ery  clear  ideas  of  the  divine  per- 
"  fediions,  and  particularly  of  the  love  of  God 
"  as  our  father,  and  as  the  God  and  father  of  our 
"Lord  and  Saviour  Jefus  Chrift.  We  fee  our 
"  duty  in  the  utmoft  extent,  and  the  mofb  cogent 
"  reafons  to  perform  it :  we  have  eternity  opened 
'*  to  us,  eve|i,  an  cndlefs  ftate  of  honor  and  fe- 
"  licity,  the  reward  of  virtuous  acl:ions,  and  the 
"  fpirit  of  God  promifed  for  our  diredlion  and 
''  aflifbance.  And  all  this  may  and  ought  to  be 
"  applied  to  the  purifying  our  minds,  and  the 
"  perfecting  of  holinefs,  And  to  thefe  happy 
*<  advantages  we  are  born;  for  which  we  arc 
"  bound  for  ever  to  praife  and  magnify  the  rich 
"  grace  of  God  in  the  Redeemer.  And  he  elfe- 
where  fays  *,  "  The  Gofpel-conditution  is  a 
''  fcheme  the  mod  perfect  and  effcvflual  for  re- 
''  ftoring  true  religion,  and  promoting  virtue  ami 
«' hv^ppinefs,  that  ever   the  world  has  yet  fcen." 

*  Key,  (139. 
H  4  And 


1 04  The  go/pel  generally 

And  *  admirahly  adapted  to  enlighten  our  minds^ 
and  Janciify  our  hearts ;  And  f  never  were  motives 
Jo  divijie  and  powerful  propofed,  to  induce  us  to  the 
pra5lice  of  all  virtue  and  goodnefs. 

And  yet  even  thefe  means  have  been  ineffec- 
tual upon  the  far  greater  part  of  them  with  whom 
they  have  been  ufed  ;  of  the  many  that  have  been 
calledy  few  have  been  chofen. 

As  to  the  Jews,  God's  ancient  people,  with 
whom  they  were  ufed  in  the  firft  place,  and  ufed 
long  by  Chrift  and  his  apoftles,  the  generality 
of  them  rejeded  Chrift  and  his  Gofpel,  with  ex- 
treme pertinacioufnefs  of  fpirit.  They  not  only 
went  on  ftill  in  that  career  of  corruption,  which 
had  been  increaling  from  the  time  of  the  Macca- 
bees ;  but  Chrift's  coming,  and  his  do6lrine  and 
miracles,  and  the  preaching  of  his  followers, 
and  the  glorious  things  that  attended  the  fame, 
were  the  occafion,  through  their  perverfe  im- 
provement, of  an  infinite  increafe  of  their  wick- 
ednefs.  They  crucified  the  Lord  of  Glory,  with 
the  utmoft  malice  and  cruelty,  and  perfecuted 
his  followers;  they  pleafed  not  God,  and  were 
contrary  to  all  men  ;  and  went  on  to  grow  worfe 
and  worfe,  till  they  filled  up  the  meafure  of  their 
fin,  and  wrath  came  upon  them  to  the  uttermoft ; 
and  they  were  deftroyed,  and  caft  out  of  God*s 
fight,  with  unfpeakably  greater  tokens  of  the 
divine  abhorrence  and  indignation,  than  in  the 
days  of  Nebuchadnezzar.  The  bigger  part  of 
the  whole  nation  were  fiain,  and  the  reft  were 
fcattered  abroad  through  the  earth,  in  the  moft 
abjed:  and  forlorn  circumftances.  And  in  the 
fame  fpirit  of  unbelief  and  malice  againft  Chrift 


*  Note  on  Rom.  i.  i6. 

+  Pref.  to  Par.  on  Rom.  p.  203, 


and 


objlinately  rejjjied.  iCg 

and  the  Gofpel,  and  in  their  miferable  difperfed 
circumftances,  do  they  remain  to  this  day. 

And  as  to  the  Gentile  nations,  though  there 
was  a  glorious  fucccfs  of  the  Gofpel  amongft 
them,  in  the  apoftles  days  ;  yet  probably  not  one 
in  ten  of  thofe  that  had  the  Gofpel  preached  to 
them,  embraced  it.  The  powers  of  the  world 
•were  fet  againft  it,  and  perfecuted  it  with  infati- 
,able  malignity.  And  among  the  profelTors  of 
Chriftianity,  there  prefently  appeared  in  many  a 
difpofition  to  corruption,  and  to  abufe  the  Gofpel 
iinto  the  fervice  of  pride  and  licentioufnefs. 
And  the  apoftles  in  their  days  foretold  a  grand 
apoftacy  of  the  Chriftian  world,  which  Ihould 
continue  many  ages  ;  and  obferved,  that  there  ap* 
peared  a  difpofition  to  fuch  an  apoflacy,  among 
profeiTmg  Chriftians,  even  in  that  day.  2  Thcll! 
ii.  7.  And  the  greater  part  of  the  ages  which 
have  now  elapfed,  have  been  fpent  in  the  du- 
ration of  that  grand  and  general  apoftacy,  under 
which  the  Chriftian  world,  as  it  is  called,  has  been 
transformed  into  that  which  has  been  vaftly  more 
deformed,  more  difhonorable  and  hateful  to 
God,  and  repugnant  to  true  virtue,  than  the  ftate 
of  the  Heathen  world  before  :  which  is  agreeable 
to  the  prophetical  defcriptions  given  of  it  by  the 
Holy  Spirit. 

In  thefe  latter  ages  of  the  Chriftian  church, 
God  has  raifed  up  a  number  of  great  and  good 
men,  to  bear  teftimony  againft  the  corruptions  of 
the  church  of  Rome,  and  by  their  means  intro- 
duced that  light  into  the  world,  by  which,  in  a 
Ihort  time,  at  leaft  one  third  part  of  Europe  were 
delivered  from  the  more  grofs  enormities  of  anti- 
chrift :  which  was  attended  at  firft  with  a  great 
reformation,  as  to  vital  and  pradlical  religion. 
But  how  is  the  gold  fbon  become  dim  1  to  what  a 
pafs  are  things  come  in  Proteftant  countries  at 

this 


loS.  The  bbjlinacy  of  the  w^rld 

this  day,  and  in  our  nation  in  particular !  To 
what  a. prodigious  height  has  a  deluge  of  infide- 
lity, profanenefs,  luxury,  debauchery  and  wick- 
ednels,  of  every  kind,  arifen  !  The  poor  favage 
Americans  are  mere  babes  and  fools  (if  I  may  fo 
fpeak)  as  to  proficiency  in  wickednefs,  in  compa- 
rifon  of  multitudes  that  the  Chriftian  world  throngs 
vith.  Dr.  T.  himfelf,  as  was  before  obferved, 
reprefents,  that  the  generality  of.Chriftians  hcwe  beem 
the  viift  wickedy  lewdy  bloody  ami  treacherous,  of  all 
mankind;  and  fays  [Key,  §356.)  "The  wicked- 
"  nefs  of  the  Chriftian  world  renders  it  fomuch 
*^  like  the  Heathen,  that  the  good  effects  of  out 
*^  change  to  Chriftianity  are  but  little  fecn.''- 
.  And  with  refped:  to  the  dreadful  corruption- of 
the  prefent  day,  it  is  to  be  conlidered,*  belides  the 
advantages  already  m.entioned,  that  great  advances 
in  learning  and  philofophic  knowledge  have  been 
jnade  in  the  prefent  and  paft  century,  giving  gr^at 
advantage  for  a  proper  and  enlarged  exercife  of 
our  rational  pov^ers,  and  for  our  feeing  the  bright 
manifeftation  of  God's  perfections  in  his  works; 
And  it  is  to  be  obferved,  that  the  means  and  in- 
ducenncnts  to  virtue,  which  this  age  enjoys,  are 
in  addition  to  moft  of  thofe  which  were  mentioned 
before,  as  given  of  old  ;  and  among  other  things, 
in  addition  to  the  fliortening  of  man's  life,  to 
feventy  or  eighty  years,  from  near  a  thouland. 
'And  v/ith  regard  to  this,  I  would  obfcrve,  that  as 
the  cafe  now  is  in  Chriftendom,  take  one  with 
another  of  them  that  ever  come  to  years  of  dif- 
crction,  ..their  life  is  not  more  than  forty  or  forty- 
five  years ;  which  is  hut  about  the  twentieth  part 
of  what  it  once  was  :  and  not  fo  much  in  great 
cities,  places  where  .profanenefs,  fenfuality  and 
debauchery,  coiPimonly  prevail  to  the  greateit 
degree. 

Dx,  T.  [Key,  §  1.}  truly  obferves,  That  God  has 

from 


'proves  corruption  of  nature,         107 

from  the  beginning  exercifcd  wonderful  and  infi^ 
nite  wifdom,  in  the  methods  he  has,  from  age  to 
age,  made  ufe  of  to  oppof(;  vice,    cure  corrup- 
tion, and  promote  virtue  in  the  worJd  ;  and  in- 
troduced feveral   fchemes  to  that  end.     It  is  in- 
deed remarkable,  how  many   fchemes  and  me- 
thods were  tried  of  old,  both   before  and  after 
the  flood  ;  how  many  were   ufed  in  the  times  of 
the  Old   Tcfbament,  both  with   Jews   and  Hea- 
thens; "and  how  ineffectual  all  thefe  ancient  me- 
thods proved,  for  four  thoufand  years  together, 
till  God  introduced  that  grand  difpenfation,  for 
the  redeeming  men  from  all  iniquity,  and  puri- 
fying them  to  himfelf,  a  people  zealous  of  good 
works  ;  which  the  Scripture  reprefents  as  the  fub- 
jedl  of  the  admiration  of  angels.     But  even  this 
has,    now^    fo   long,  proved  fo   inetfeclual,  with 
refpecfi:  to  the  generality,  that  Dr.  T.  thinks  there 
is  need  of  a  new  difpenfation^  Chriftians  being  jiozvy  as 
he  fays,  in  a  manner  reduced  to  a  ft  ate  of  religion^  as 
low  as  that  of  Heathen  frUy  ^c,  may  be  ranked  among 
the  dead  ;  the  prefent  light  of  the  Gofpel  proving  infuf-^ 
ficient  for  the  full  reformation  of  the  Chriftian  world, 
(Note  on  Rom.  i.  27} — And  yet  all  thefe  things, 
according  to  him,  without  any  natural  bias  to  the 
contrary  ;  no  flream  of  natural  inclination  or  pro- 
penlity  at  all,  to  oppofe  inducements  to  good- 
nefs  ;  no  native  opposition  of  heart,  to  withftand 
thofe  gracious  means,    which   God  has  ever  ufed 
with  mankind,  from  the  beginning  of  the  world 
to  this  day;  any  more  than  there  was  in  the  heart 
of  Adam,  the  moment  God  created  him  in  per- 
fect innocence. 

Surely  Dr.  T — r's  fcheme  is  attended  with 
flrange  paradoxes.  And  that  his  myfterious  te- 
nets may  appear  in  a  true  light,  it  muli  be  ob- 
ferved, — at  the  fame  time  while  he  fuppofes  thcfc 
jneans^  even  the  very  greateft:  and  bcft  of  them, 

to 


lo8  The  ohjlinacy  of  the  world 

to  have  proved  fo  ineffectual,  that  help  from  them, 
as  ^Q  any  general  reformation,  is  to  be  defpaired 
of  J  yet  he  maintains,  that  all  mankind,  even  the 
Heathen  in  all  parts  of  the  world,  yea,  every  fin- 
gle  perfon  in  it  (which  muft  include  every  Indian 
in  America,  before  the  Europeans  came  hither ; 
and  every  inhabitant  of  the  unknown  parts  of 
Africa,  and  Terra  Auftralis)  has  ability,  light, 
and  means  fufficient,  to  do  their  whole  duty ; 
yea  (as  many  paiTages  in  his  writings,  plainly  fup, 
pofe)  to  perform  perfedl  obedience  to  God*s  law, 
"without  the  leafl:  degree  of  vice  or  iniquity.* 

Bat  I  muft  not  omit  to  obferve, — Dr.  T.  fup- 
pofes,  that  the  reafon  why  the  Gofpel-difpenfa- 
tion  has  been  fo  ineffedlual,  is,  that  it  has  been 
greatly  mifunderftood  and  perverted.  In  p.  183, 
he  fays,  "  Wrong  reprefentations  of  the  fcheme 
«  of  the  Gofpel  have  greatly  obfcured  the  glory 
*'  of  divine  grace,  and  contributed  much  to  the 
*'  corruption  of  its  profelfors. — Such  dodlrines 
««  have  been  almoft  univerfally  taught  and  re- 
"  ceived,  as  quite  fubvert  it.  Miftaken  notions 
"about  nature,  grace,  eledion  and  reprobation, 
•*  juftification,  regeneration,  redemption,  calling, 
"  adoption,  &c.  have  quite  taken  away  the  very 
"  ground  of  the  Chriftian  life." 

But  how  came  the  G  ofpel  to  befo  univerfally  and 
exceedingly  mifunderftood  ?  Is  it  becaufe  it  is  in 
itfelf  fo  very  dark  and  unintelligible,  and  not 
adapted  to  the  apprehenlion  of  the  human  facul- 
ties ?  If  fo,  how  is  the  pofteftion  of  fuch  an  ob- 
fcurc  and  unintelligible  thing,  fo  unfpeakable  and 
glorious  an  advantage  ? — Or  is  it  becaufe  of  the 
native  blindnefs,  corruption  and  fuperftition  of 
mankind?  Butthis  is  giving  up  the  thing  in  quef- 
tion,  and  allow  ing  a  great  depravity  of  nature.— 

»  See  p.  259,  339,  340,  348. 

And 


proves  corruptio7i  of  nature.  109 

And  Dr.  T.  fpcaks  of  the  Gofpel  as  far  othcrwife 
than  dark  and  unintelligible ;  he  reprefents  it  as 
exhibiting  the  cicareft  and  mod  glorious  light,  to 
deliver  the  world  from  darknefs,  and  bring  them 
into  marvellous  light.  He  fpcaks  of  the  light 
which  the  Jews  had,  under  the  Mofaic  difpen- 
fation,  as  vaftly  exceeding  the  light  of  nature, 
which  the  Heathen  enjoyed  :  and  yet  he  fuppofes, 
that  even  the  latter  was  fo  clear,  as  to  be  fuffici- 
ent  to  lead  men  to  the  knowledge  of  God,  and 
their  whole  duty  to  him.  And  he  fpeaks  of  the 
light  of  the  Gofpel  as  vafUy  exceeding  the  light 
of  the  Old  Teftament.  He  fays  of  the  apoltie 
Paul  in  particular,  "  That  he  wrote  with  great 
•*  perfpicuity;  that  he  takes  great  care  to  explain 
•*  every  part  of  his  fubjedt;  that  he  has  left  no 
*'  part  of  it  unexplained  and  unguarded  ;  that 
*•  there  never  was  an  author  more  exad:  and  cau- 
«*  tious  in  this.'** — Is  it  not  ftrange  therefore,  that 
the  Chriflian  world,  without  any  native  depra- 
vity to  prejudice  and  darken  their  minds,  fliould 
be  fo  blind  in  the  midft:  of  fuch  glaring  light,  as 
to  be  all,  or  the  generality,  agreed,  from  age  to 
age,  fo  eflentially  to  mijimderftand  that  which  is 
made  fo  very  plain  ? 

'  Dr.  T.  fays,  p.  443/'  It  is  my  opinion,  that 
*^  the  Chriflian  religion  was  very  early  and  griev- 
**  oufly  corrupted,  by  dreaming,  ignorant,  fuper- 
"  ftitious  Monks,  too  conceited  to  be  fatisfied 
"  with  plain  Gofpel ;  and  has  long  remained  in 
*'  that  deplorable  ftate." — But  how  came  the 
whole  ChriO-ian  world,  without  any  blindmg  de- 
pravity, to  hearken  to  thefe  ignorant  foolifli  men, 
rather  than  unto  wifcr  and  better  teachers?  Efpe- 
cially,  when  the  latter  had/)/^/;/  Gofpel  on  their 
lide,  and  the  dodirines  of  the  other  were  (as  our 

♦  Pfcf.  to  Par.  on  Rom. 

author 


i  10         273^  objiinacy  of  the  'world 

author  fuppofes)  fo  very  contrary  not  only  to  the 
plain  Gofpcl,  but  to  men's  reafon  and  common 
icnfe  1  Or  were  all  the  teachers  of  the  Chriftian 
church  nothing  but  a  parcel  of  ignorant  dreamers  ? 
If  fo,  this  is  very  ftrange  indeed,  unlefs  mankind 
naturally  love  darknejs,  rather  than  light ;  feeing 
in  all  parrs  of  the  Chriliian  world,  there  was  fo 
great  a  multitude  of  thofe  in  the  w^ork  of  the 
miniilry,  who  had  the  Gofpel  in  their  hands,  and 
whofe  whole  bufmefs  it  w-as  to  Itudy  and  teach  it ; 
and  therefore  had  infinitely  greater  advantages  to 
become  truly  wife,  than  the  Heathen  philofophers. 
But  if  it  did  happen  fo,  by  fome  Ibange  and  in- 
conceivable means,  that  notwithftanding  all  thefe 
glorious  advantages,  all  the  teachers  of  the  Chrif- 
tian church  through  the  world,  without  any  native 
evil  propenfity,  very  early  became. lilly  dreamers, 
and  alfo  in  their  dreaining^  generally  ftumbled  on 
the  Jame  individual  monftrous  opinions,  and  'iO 
the  world  might  be  blinded  for  a  while  ;  yet  why 
did  not  they  hearken  to  that  wife  and  great  man, 
Pelagius,  and  others  like  him,  when  he  plainly 
held  forth  the  truth  to  the  Chriftian  world?  Efpe- 
cially  feeing  his  infrrucftions  were  fo  agreeable  to 
the  plain  doclrines,  and  the  bright  and  clear  light 
of  the  Gofpcl  of  Chrifb,  and  alfo  fo  agreeable  to 
the  plaineft  diYlates  of  the  comm^on  {^rv{^  and  un- 
derilanding  of  all  mankind  ;  but  the  other  fo  re- 
pugnant to  it,  that  (according  to  our  author)  if 
they  were  true,  it  would  prove  underflandhtg  to  be 
no  underjianding^  and  the  word  of  God  to  be  no  rule 
of  truths  nor  at  all  to  be  relied  upon,  and  God  to  he  a 
Being  'worthy  of  no  regard  ! 

And  beiides,  if  the  iiieffedtualnefs  of  the  Gofpcl 
to  reftrain  lin  and  promote  virtue,  be  owing  to 
the  general  prevalence  of  thefe  doclrines,  Avhich 
are  fuppofed  to  be  fo  abfurd  and  contrary  to  the 
Gofpel,  here  is  this  further  to  be  accounted  for^ 

namelvj 


proves  corruption  of  nature,  1 1 1 

namely,  Why,  fince  there  has  been  fo  great  an 
incrcafe  ot  light  in  religious  matters  (as  inuil  be 
fuppofed  on  Dr.  T — r's  ichcme)  in  this  and  the 
laft  age,  and  thcfe  monilrous  doctrines  of  original 
iin,  election,  reprobation,  j unification,  regcnc- 
Tation,  &:c.  have  been  io  much  exploded,  eipcci- 
-ally  in  our  nation,  there  has  been  no  reformation 
attending  this  great  advancement  of  light  and 
truth  :  but  on  the  contrary,  vice  and  every  thing 
that  is  oppofite  to  practical  Chriftianity,  has  gone 
on  to  incrcafe,  with  fuch  a  prodigious  celerity,  as 
to  become  like  an  overflowing  deluge,  threaten- 
ing, unlefs  God  mercifully  interpofes,  fpccdily 
to  fwallow  up  all  that  is  left  of  what  is  virtuous 
and  praife-worthy. 

Many  other  things  might  have  been  mentioned 
under  this  head,  of  t\\^  means  which  mankind  have 
had  to  reflrain  vice,  and  promote  virtue  ;  fuch  as 
— wickednefs  being  many  ways  contrary  to  men's 
-temporal  intereft  and  comfort  in  this  world,   and 
their  having  continually  beibre  their  eyes  fo  many 
inftances  ot  perfons  made  miferabie  by  their  vices ; 
the  reftraints  of  human  laws,  without  which  men 
cannot  live  in  fociety  ;    the  judgments  of  God 
brought  on  men  for  their  wickednefs,  with  which 
hiftory  abounds,  and  the  providential  rewards  oi 
virtue;  and  innumerable  particular  means,  that 
God  has  ufed  from  age  to  age,  to  curb  the  svick- 
ednefs  of  mankind,  which  1  have  omitted.     But 
there  would  be  no  end  of  a  particular  enumera- 
tion of  fuch    things.      Enough  has  been   faid. 
They  that  will  not  be  convinced  by  the  inftances 
which  have  been  mentioned,  probably  would  not 
be  convinced,  if  the  world  had  flood  a  thoufand 
times  fo  long,  and  we  had  the  moll:  authentic  and 
certain  accounts  of  means  having  been  ufed  from 
the  beginning,  in  a  thoufand  times  greater  variet}- ;  _ 
and  Dcw  difpenfations  had  been  introduced,  after 

others 


112         The  ohjlinacy  of  the  worlds  Scc* 

others  had  been  tried  in  vain,  ever  fo  often,  arid 
dill  to  little  effecH:.     He  that  will  not  be  con-, 
vinced  by  a  thoufand  good  witnelTes,  it  is  not  like- 
ly that  he  would  be  convinced  by  a  thoufand 
thoufand.     The  proofs  that  have  been  extant  in 
the  world,  from  trial  and  fad,  of  the  depravity  of 
man's  nature,  are  inexprefiible,  and  as  it  were  infi- 
nite, beyond  the  reprefentation  of  all  comparifon 
and  fimilitude.     If  there  were  a  piece  of  ground, 
which  abounded  with  briars  and  thorns,  or  fome 
poifonous  plant,  and  all  mankind  had  ufed  their 
endeavors,  for  a  thoufand  years  together,  to  fup- 
prefs  that  evil  growth,  and  to  bring  that  ground 
by  manure  and  cultivation,  planting  and  fowing, 
to  produce  better  fruit,  but  all  in  vain,  it  would 
ftill  be  over-run  with  the  fame  noxious  growth  ; 
it  would  not  be  a  proof,  that  fuch  a  produce  was 
agreeable  to  the  nature  of  that  foil,  in  any  wife 
to  be  compared  to  that  which  is  given  in  divine 
Providence,  that  wickednefs  is  a  produce  agree- 
able to  the  nature  of  the  field  of  the  world  of  man- 
kind ;  which  has  had  means  ufed  with  it,  that 
have  been  fo  various,  great  and  wonderful,  con- 
trived by  the  unfearchable  and  boundiefs  wifdom 
of  God ;   medicines  procured  '  with  infinite  ex- 
pence,  exhibited  with  fo  vail  an  apparatus  ;  Co 
marvellous  a  fucceflion  of  difpenfations,  intro- 
duced one  after  another,  difplaying  an  incompre- 
henfible  length  and  breadth,  depth  and  height,  of 
divine  wifdom,  love,  and  power,  and  every  per- 
fecflion  of  the  Godhead,  to  the  eternal  admira- 
tion of  the  principalities  and  powers  in  heavenly 
places. 


S  E  C  T» 


Evd.iions  from  Experience  conftdered.      1 13 


E  C    T. 


IX. 


i'r^.rm/ Evafions  of  the  Arguments  for  the  Depravity 
of  Nature,  from  'Trial  and  Events,  confidered, 

pVASION  I.  Dr.  T.  fays,  p.  231,  232, 
"  Adam's  nature,  it  is  allowed,  was  very  far 
"  from  being  finful  ;  yet  he  finned.  And  thcrc- 
"  fore,  the  common  doclrine  of  original  fm,  is  no 
"  more  necelTary  to  account  for  the  fm  that  hath 
*'  been  in  the  world,  than  it  is  to  account  for 
«'  Adam's  fm."  Again,  p.  328,  6ic.  ''  If  we 
*^  allow  mankind  to  be  as  wicked  as  R.  R.  has 
**  reprefented  them  to  be;  and  fuppofe  that  there 
<^  is  not  one  upon  earth  that  is  truly  righteous, 
**  and  without  fm,  and  that  fome  are  very  enor- 
''  mous  fjnners,  yet  it  will  not  thence  follow,  that 

"  that  they  are  naturally  corrupt. For,  if  linful 

«*  action  infers  a  nature  originally  corrupt,  then, 
"  whereas  Adam  (according  to  them  that  hold  the 
"  doctrine  of  original  fm)  committed  the  mofl 
"  heinous  and  aggravated  fm,  that  ever  was  com- 
"  mitced  in  the  world ;  for,  according  to  them, 
"  he  had  greater  light  than  any  other  man  in  the 
«  world,  to  know  his  duty,  and  greater  power  than 
*'  any  other  man  to  fulfil  it,  and  was  under  greater 
"  obligations  than  any  other  man  to  obedience  ; 
*'  he  finned  when  he  knew  he  was  the  reprefenta- 
"  tive  of  millions,  and  that  the  happy  or  mifer- 
"  able  ftate  of  all  mankind  depended  on  his  con- 
**  duel;  which  never  was,  nor  can  be,  the  cafe  of 
"  any  other  man  in  the  world  : — then,  1  fay,  it  will 
*<  follow,  that  his  nature  was  originally  c:rrupt,  6ec. 

." Thus,  their  argument  from  the  wickednefs 

"  of  mankind, ,  to  prove  a  fmful  and  corrupt  na- 
1  ''  ture, 


114  Evafions  of  the  proof 

*'  ture,  mud  inevitably  and  irrecoverably  fall  ta 

"  the  ground. Which  will  appear  more  abun- 

'*  dantly,  if  we  take  in  the  cafe  of  the  angels  ; 
«*  who  in  numbers  finned  and  kept  not  their  firft 
*'  eflate,  though  created  with  a  nature  fuperior  to 
*'  Adam's.'^  Again,  p.  421.  **  When  it  is  in- 
**  quired,  how  it  comes  to  pafs  that  our  appetites 
^*  and  patfions  arc  now  fo  irregular  and  ftrong^  as 
*'  that  not  one  perfon  has  refilled  them,  fo  as  to 
''  keep  himfelf  pure  and  innocent?  If  this  be  the 
*'  cafe,  if  fuch  as  make  the  inquiry  will  tell  the 
*'  world,  how  it  came  to  pafs  that  Adam's  appe- 
"  tites  and  pafTions  were  fo  irregular  and  ftrong, 
*'  that  he  did  not  relift  them,  fo  as  to  keep  him- 
•'  felf  pure  and  innocent,  when  upon  their  prin- 
'*  ciples  he  was  far  more  able  to  have  relifted 
*^  them ;  I  alfo  will  tell  them  how  it  comes  to 
"  pafs,  that  his  pofterity  do  not  rdift  them.  Sia 
**  doth  not  alter  its  nature,  by  its  being  general ;, 
*'  and  therefore,  how  far  foever  it  fpreads,  it  mull 
"come  upon  all  jufl:  as  it  came  upon  Adam.*^* 

Thefe  things  are  dcHvered  with  much  affurance. 
But  is  there  any  reafon  in  fuch  a  way  of  talking  ? 
One  thing  implied  in  it,  and  the  main  thing,  if 
any  thing  at  all  to  the  purpofe,.  is,  that  becaufe 
an  eli'ecl's  being  general  does  not  alter  the  nature 
of  the  effecl,  therefore  nothing  more  can  be  ar- 
gued concerning  the  caufe,  from  its  happening 
conuantly,  and  in  the  mod:  fteady  manner,  than 
from  its  happening  but  once.  But  how  contrary 
is  this  to  reafon  .-^  If  fuch  a  cafe  iliould  happen,, 
that  a  perfon,  through  the  deceitful  perfuaiions  of 
a  pretended  friend,  once  takes  an  unwholefome 
and  poifonous  draught,  of  a  liquor  which  he  had 
no  inclination  to  before;  but  after  he  has  once 
taken  of  it,  he  be  obfcrved  to  a(^l  as  one  that  has 
an  infatiable,  incurable  thirH:  after  more  of  the 
lame,  in  his  conftant  pradice,.  anjd  acls  often  re-- 

pealed^ 


^//-^;;?  experience,  conjidered.  115 

pcatcd,  and  obftinately  continued  in  as  long  as  he 
lives,  againfl  all  pofTible  arguments  and  endea- 
vors ufed  to  dilFuade  hinn  from  it ;  and  we  fhould 
from  hence  argue  a  fixed  inclination,  and  begin  to 
fufped  that  this  is  the  nature  and  operation  of  the 
poifon,  to  produce  fuch  an  inclination,  or  that 
this  llrong  propenlity  is  fome  way  the  confequence 
of  the  firft  draught ;  in  fuch  a  cafe,  could  it  be 
faid  with  good  reafon,  that  a  fixed  propenlity  can 
no  more  be  argued  from  his  confequent  conftant 
practice,  than  from  his  firjl  draught  ?  Or,  if  we 
fuppofe  a  young  man,  no  otherwife  than  fobcrly 
inclined,  and  enticed  by  wicked  companions, 
fhould  drink  to  excels,  until  he  had  got  a  habit  of 
exceflive  drinking,  and  fhould  come  under  the 
power  of  a  greedy  appetite  after  ftrong  drink,  fo 
that  drunkennefs  fhould  become  a  common  and 
conftant  pradlice  with  him  ;  and  fome  obferver, 
arguing  from  this  his  general  practice,  fhould  fay, 

*  It  mult  needs  be,  that  this  young  man  has  a  fixed 

*  inchnation  to  that  fin;  otherwife,  how  Ihould  it 
'  come  to  pafs  that  he  fhould  make  fuch  a  trade 
*ofit?'  And  another,  ridiculing  the  weaknefs  of 
his  arguing,  fliould  reply,  '  Do  you  tell  me  how  it 
'  came  to  pafs,  that  he  was  guilty  of  that  {\Ti  the 
'  firil  time  without  a  fixed  inclination,  and  I  will 

*  tell  you  how  he  is  guilty  of  it  fo  generally  with- 
'  out  a  fixed  inclination.     Sin  does  not  alter  its 

*  nature  by  being  general :    and  therefore,   how 

*  common  foever  it  becomes,  it  mufl:  come  at  all 

*  times  by  the  fame  means  that  it  came  at  firfh/ 
I  leave  it  to  every  one  to  judge,  who  would  be 
chargeable  Vv'ith  weak  arguing  in  fuch  a  cafe. 

It  IS  true,  as  Vvas  obferved  before,  there  is  no 
effedi:  without  Ibmie  caufe,  occafion,  ground  or 
reafon  of  that  efl^e(f!:,  and  fome  caufe  anfw^rable 
to  the  efTecl.  But  certainly  it  will  not  follow 
from  thence,  .that  a  tranjicnt  clfedl:  requires  a  per^ 

i  2.  majient 


ll6  Evafions  of  the  procf 

tnanent  caufe,  or  a  fixed  infiuence  or  propcnfit// 
A  LI  effecl's  happening  once,  though  the  effect 
may  be  great,  yea,  tliough  it  may  come  to  pafs 
on  the  fame  occalion  in  many  fubjedls  at  the  fame 
time,  will  not  prove  any  fixed  propenfity,  or  per- 
manent iniiuence.  It  is  true,  it  proves  an  influ- 
ence great  and  extenfive,  anfvverable  to  the  effecl 
once,  exerted,  or  once  effedual ;  but  it  proves  no- 
thing in  the  caule,  fixed  or  conliant.  If  a  parti- 
cular tree,  or  a  great  number  of  trees  Handing 
together,  have  blafted  fruit  on  their  branches  at- 
^  particular  feafon,  yea  if  the  fruit  be  very  much 
biafled,  and  entirely  fpoiled,  it  is  evident  that 
fomething  was  the  occafion  of  fuch  an  effed:  at 
that  time  ;  but  this  alone  does  not  prove  the 
nature  of  the  tree  to  be  bad.  But  if  it  be  obferv- 
ed,  that  thofe  trees,  and  all  other  trees  of  the 
kind,  v.herever  planted,  and  in  all  foils,  countries, 
climates  and  feafons,  and  however  cultivated  and 
managed,  Itill  bear  ill  fruit,  from  year  to  year, 
and  in  all  ages,"  it  is  a  good  evidence  of  the-cvil 
n'ature  of  the  tree  :  and  if  the  fruit,  at  all  thefe 
times,  and  in  all  thefe  cafes,  be  very  bad,  it  proves 
the  nature  of  the  tree  to  be  very  bad.  And  if  we 
argue  in  like  manner  from  what  appears  among 
men,  it  is  eafy  to  determine,  whether  the  univer- 
lal  finfulnefs  of  mankind,  and  their  all  finning 
in:imediately,  as  foon  as  capable  of  it,  and  all  fin- 
ning continually,  and  generally  being  of  a  wicked 
character,  at  all  times,  in  all  ages,  and  all  places, 
raid  underall  porr]blecircumfi:anccs,again(t  means 
and  motives  inexprefiibly  manifold  and  great^and 
in  the  utmofi  conceivable  variety,  be  from  a  per- 
manent internal  great  caufe. 
1  \i  the  voice  of  common  fenfe  were  attended  to, 
and  heard,  there  would  be  no  occafion  for  labour 
in  multiplying  argum.cnts,  and  infianccs,  to  fiicw, 
that  one  acl  docs  not  prove  a  fixed  inclination  ;  but 

that 


froin  experience,  confidertcd,  1 1 7 

that  conflant  })ra(!:licc  and  purfuit  does.  \\'c  He 
that  it  is  in  iadt  agreeable  to  the  rcafon  of  all 
mankind,  to  argue  lixcd  principles^  tempers  and 
prevailing  inclinations,  from  repeated  and  con- 
tinued actions,  though  the  actions  arc  voluntary^ 
and  performed  of  choice ;  and  thus  to  judge  of 
the  tempers  and  inclinations  of  perfons,  ages,- 
fcxes,  tribes  and  nations.  But  is  it  the  manner 
of  men  to  conclude,  that  w  hatever  they  fee  others 
once  do,  they  have  a  fixed  abiding  inclination  to 
do  ? — Yea,  there  may  be  fcveral  acts  fecn,  and 
yet  they  not  taken  as  good  evidence  of  an  elia- 
blilhed  propenfity ;  nay,  though  attended  with 
that  circumflance,  that  one  adt,  or  thofc  fevcral 
acts  are  followed  with  fuch  conllant  practice,  as 
afterwards  evidences  fixed  difpolition.  As  for 
example  ;  there  may  be  feveral  inllances  of  a 
man's  drinking  fome  fpirituous  liquor,  and  they 
be  no  lign  of  a  fixed  inclination  to  that  liquor  : 
but  thefc  adts  may  be  introductory  to  a  fettled 
habit  or  propcnlity,  which  may  be  made  very  ma- 
mfefl  afterwards  by  conllant  pradicc. 

From  thefe  things  it  is  plain,  that  what  is  al- 
leged concerning  the  firll  lin  of  Adam,  and  of 
the  angels,  without  a  previous  fixed  difpoiition 
to  fin,  cannot  in  the  lead  injure  or  weaken  the  ar- 
guments which  have  been  brought  to  prove  a 
fixed  propenfity  to  fin  in  mankind  in  their  prc- 
fent  flatc.  The  thing  which  the  permanence  of 
the  caufe  has  been  argued  from,  is  the  perma- 
nence of  the  effed.  And  thut  the  permanent 
caufe  confifts  in  an  internal  fixed  propenfity, 
and  not  any  particular  external  circup.illances,  has. 
been  argued  from  the  elfecls  being  the  fame, 
through  a  vaft  variety  and  change  o{  circum- 
fiances.  Which  things  do  not  take  place  with 
rcfpcCl:  to   the  fir  ft  acl  of  iin  that  Adam  or  the 

I  3  angels 


1 18  Evafions  of  the  proof 

angels  were  guilty  of;  which  firft  ads,  confidercd 
in  themfelvco,  were  no  permanent  continued  ef- 
fects. And  though  a  great  number  of  the  angels 
fmncd,  and  the  eli'ecl  on  that  account  was  the 
greater,  and  more  extenfive;  yet  this  extent  of  the 
effect  IS  a  very  different  thing  from  that  perma- 
nence, or  fettled  continuance  of  the  effed,  which 
is  fuppofed  to  fliew  a  pcrrr.anent  caufe,  or  fixed 
influence  or  propenfity.  Nekher  was  there  any 
trial  of  a  valt  variety  of  circunriilances  attending 
a  permanent  effedl,  to  fnevv  the  fixed  caufe  to  be 
internal,  confiiling  in  a  fettled  difpofition  of  na- 
ture, in  the  infbances  objeded.  And  however , 
great  the  fin  of  Adam,  or  of  the  angelsy  was,  and 
however  great  means,  motives  and  obligations 
they  fmned  againfl: ;  whatever  may  be  thence  ar-. 
gued  concerning  the  tranlient  caufe,  cccafion  or 
temptation,  as  being  very  fubtil,  remarkably 
tending  to  deceive  and  fcduce,  or  otherwife  great ; 
yet  it  argues  nothing  of  2.ny  fettled  difpofition,  or 
.fixed  caufe  at  all,  either  great  or  fmali ;  the  effed 
both  in  the  angds,  and  our  firli  parents,  being  in 
n\t\^  tranjient,  and  for  ought  appears,  happening 
in  each  of  them,  under  one  fyltem  or  coincidence 
of  influential  circumflances. 

The  general  continued  wickednefs  of  mankind, 
againfl  fuch  means  and  motives,  proves  each  of  thefe 
things,  z-'/-.  that  the  caufe  is  fixed,  and  that  the 
fixed  caufe  is  internal,  in  mail's  nature,  and  alfo 
that  it  is  VQyy  pQzverfuL  It  proves  thcf^jfi,  namely, 
that  the  caufe  is  fixed,  becaufe  the  efled  is  fo 
abiding,  through  fo  many  changes.  It  proves  the 
Je^oKd,  that  is,  that  the  fixed  caufe  is  internal, 
becaufe  the  circumflances  are  fo  various  :  the  vari- 
ety of  means  and  m.otives  is  one  thing  that  is  to  be 
referred  to  the  head  of  variety  of  circumflances  i 
and  they  arc  that  kind  of  circumflances,  which 
abm-'c  all  others  proves  this ;  for  they  are  fuch 

circumftancci 


J^(?;^  experience,  confidcred.  119 

circumflances  as  cannot  poflibly  caufc  the  cfFcdl^ 
being  mofi:  oppofite  to  the  eli'ecl  in  their  tendency. 
And  it  proves  the  thirds  viz.  the  greatnefs  of  the 
internal  caufe,  or  the  po\\  erfuhiefs  of  the  pro- 
pcnfity;  becaufe  the  means  which  have  oppofcd 
its  influence,  have  been  fo  great,  and  yet  have 
been  ilatedly  overcome. 

But  here  I  may  obferve  by  the  way,  that  with 
regard  to  the  motives  and  obligations  which  our 
firft  father  finned  againft,  it  is  not  reafonably  al- 
leged, that  he  linned  when  he  knew  his  fin  would 
have  deflrudlive  confcquences  to  all  his  pofterity, 
and  mighty  in  procefs  of  timey  pave  the  whole  globe 
with  Jkidlsy  &:c.  Seeing  it  is  fo  evident,  by  the 
plain  account  the  Scripture  gives  us  of  the  temp- 
tation which  prevailed  with  our  firft  parents  to 
commit  that  fin,  that  it  was  {q  contrived  by  the 
fubtilty  of  the  tempter,  as  firfl:  to  blind  and  de- 
ceive them  as  to  that  matter,  and  to  make  them 
believe  that  their  difobedience  Ihould  be  followed 
with  no  deftriiclion  or  calamity  at  all  to  themfclves 
(and  therefore  not  to  their  poflerity)  but  on  the 
contrary,  with  a  great  incrcafe  and  advancement 
of  dignity  and  happincfs. 

Eva/ion  II.  Let  the  wickednefs  of  the  world  be 
ever  fo  general  and  great,  there  is  no  necefiity  of 
fuppofing  any  depravity  of  nature  to  be  the  caufc  : 
man's  own  free-will  is  caufe  lufhcient.  Let  man- 
kind be  more  or  Icfs  corrupt,  they  make  them- 
fclves corrupt,  by  their  own  free  choice.  This 
Dr.  T.  abundantly  infills  upon,  in  many  parts  of 
his  book.* 

But  I  would  aik,  how  it  comes  to  pafs  that  man- 
kind fo  univcrfally  agree  in  this  evil  exercife  of 
their  free  will  ?  if  their  wills  are  in  the  firft  place 

*  P.  257,  258,  328,  329,   344,  421,  422,  ancl  many  otl.cr 

I  4  as 


1 20  The  evafion       ^       ^ 

as  fj:ee  to  gor)d  as  evil,  what  is  it  to  be  afcnbed  td, 
that  the  v.orld  of  mankind  conlilting  of  fo  many 
millions,  in  fo  many  fucceflive  generations,  with- 
out confultation,  all  agree  to  exercife  their  free- 
dom in  favor  of  evil?  if  there  be  no  natural  ten- 
dency or  preponderation  in  the  cafe,  then  there  is 
as  good  a  chance  for  the  -will's  being  determined 
to  good  as  evil.  If  the  caufc  is  indifferent,  wliy  is 
not  the  effccl:  in  fomc  meafure  indifferent  ?  If  the 
balance  be  no  heavier  at  one  end  than  the  other, 
why  does  it  perpetually  and  as  it  were  infinitely 
preponderate  one  way  ?  How  comes  it  to  pafs, 
that  the  free-\\ill  of  mankind  has  been  determined 
to  evil,  in  like  manner  before  the  fiood,  and  af- 
ter the  flood  ;  under  the  law,  and  under  the  Gof- 
pel ;  among  both  Jews  and  Gentiles^  under  the 
Old  Teflament;  and  fince  th«it,  among  Chriflians, 
Jews,  Mahometans  ;  among  Papifls  and  Pro- 
teffants;  in  thofe  nations  where  civility,  polite- 
nefs,  arts  and  learning  moil  prevail,  and  among 
the  Negroes  and  Hottentots  in  Africa,  the  Tartars 
in  Alia,  and  Indians  in  America^  towards  both 
the  poles,  and  on  every  fide  of  the  globe;  in 
greatelf  cities,  and  obfcureif  villages  ;  in  palaces, 
and  in  huts,  wigwams  and  cells  under  ground  ? 
Is  it  enough,  to  reply,  it  happens  fo,  that  men 
every  where,  and  at  all  times  chufe  thus  to  de- 
termine their  own  wills,  and  fo  to  make  them- 
felvcs  fmful,  as  foon  as  ever  they  are  capable  of 
it,  and  to  fm  conflantly  as  long  as  they  live,  and 
univerfally  to  chufe  never  to  come  up  half  way  to 
their  duty  ? 

As  has  been  often  obferved,  a  fteady  effect 
requires  a  flcady  caufe ;  but  free-^will,  without 
any  previous  propcnfity  to  influence  its  deter^ 
minations,  is  no  permanent  caufe  :  nothing  can 
be  conceived  of,  further  from  it:  for  the  very  no- 
tion of  freedom  of  v,  ilj   connlling  in  felf-deter^ 

^lining 


from  free-will,  conjidered.  X2l 

mining  power,  implies  contingence :  and  if  the 
will  IS  tree  in  that  lenfe,  that  it  is  perieclly  free 
from  any  government  of  previous  inclination, 
its  freedom  muft  imply  the  moll  al^Joliite  and  per^ 
feci  contingence  :  and  furely  nothing  can  be  con- 
ceived of,  more  unhxed  than  that.  The  Jiotioii 
of  liberty  of  will  in  this  fcnfe  implies  perfeci: 
freedom  from  every  thing  that  fliouid  previouily 
jhx,  bind  or  determine  it ;  that  it  may  be  left  to 
be  fixed  and  determined  wholly  by  itielf :  there- 
fore, Its  determinations  mull  be  previouily  alto- 
crether  unfixed.  And  can  that  which  is  fo  un- 
fixed,  fo  contingent,  be  a  caufe  fufficient  to  ac- 
count for  an  etiecl,  in  fuch  a  manner,  and  to  fuch 
a  degree,  permanent,  fixed  and  conflant  ? 

When  men  fee  only  one  particular  perfon  go- 
ing on  in  a  certain  courle  with  great  conftancy, 
againil  all  manner  of  means  to  diffuade  him,  do 
they  judge  this  to  be  no  argument  of  any  fixed 
difpofition  of  mind,  becaufe  he  being  free,  may 
determine  to  do  fo,  if  he  will,  \vithout  any  fuch 
difpolition  ?  Or  if  they  fee  a  nation  or  people 
that  j^ifier  greatly  from  other  nations,  in  fuch 
and  fuch  inltances  of  their  conll:ant  conduct,  as 
though  their  tempers  and  inclinations  were  very 
diverfe,  and  any  Ihould  deny  it  to  be  from  any 
fuch  caufe,  and  iboiild  fay.  We  cannot  judge  at 
all  of  the  temper  or  difpofition  of  any  nation  or 
people  by  any  thing  obfervable  in  their  conllant 
practice  or  behavior,  becaufe  they  have  all  ivz'c 
will,  and  therefore  m.ay  all  chufe  to  acl  fo,  if  they 
pleafe,  without  any  thing  in  their  temper  or  in- 
clination to  bias  them  :  would  fuch  an  account 
ot  fuch  efietfls  be  fatisfying  to  the  rcafon  of 
mankind?' — But  infinitely  further  would  it  be 
from  fatisfying  a  ccnfideiate  mind,  to  account 
for  the  conflant  and  univerfal  finfulncfs  of  pjan- 
kind,  by  fiiying,  that  the  will  of  all  manknd  is 
free,  and  therefore  all  mankindmay,  if  they  pleale, 

make 


122  The  evafion 

make  themfelves  wicked  :  they  are  free  when  they 
firll  begin  to  act  as  moral  agents^  and  therefore  all 
may,  if  they  pleafe,  begin  to  fm  as  foon  as  they  be- 
gin to  act;  they  are  free  as  long  as  they  continue  to 
acl  in  the  world ;  and  therefore  they  may  all  commit 
fin  continually,  if  they  will  :  men  of  all  nations 
are  free,  and  therefore  all  nations  may  a6t:  alike 
in  thefe  refpects,  if  they  pleafe  (though  fome  do 
not  know  how  other  nations  do  ad:) — men  of 
high  and  low  condition,  learned  and  ignorant, 
are  free ;  and  therefore  they  may  agree  in  acfling 
wickedly,  if  they  pleafe  (though  they  do  not 
confult  together) — men  in  all  ages  are  free,  and 
therefore  men  in  one  age  may  all  agree  with  men 
in  every  other  age  in  wickednefs,  if  they  p'leafe 
(though  they  do  not  know  how  men  in  other 
ages  have  acled)  6^c.  &c.  Let  every  one  judge 
whether  fuch  an  account  of  things  can  latisfy 
leafon. 

Evr/ion  III.  It  is  faid  by  many  of  the  oppofers 
of  the  dodtrine  of  original  fin,  that  the  corruption 
of  tht  world  of  mankmd  may  be  owing,  not  to  a 
depraved  nature,  but  to  bad  example.  And  I 
think  we  muft  underftand  Dr.  T.  as  having  re- 
fped  to  the  powerful  inliuence  of  bad  infcruction 
and  example,  when  he  fays,  p.  118,  ''  The  Gen- 
"  tiles  in  their  Heathen  (late,  when  incorporated 
*^  into  the  body  of  the  Gentile  world,  were  with- 
^'  out  ftrengthi  unable  to  help  or  recover  them- 
"  felves.'*  And  in  feveral  other  places  to  the 
like  purpofe.  If  there  was  no  depravity  of  na-- 
ture,  what  elfe  could  there  be  but  bad  inftrudiori 
and  example,  to  hinder  the  Heathen  world,  as  a 
collective  body,  (for  as  fuch  Dr.  T.  fpcaks  of 
them,  as  may  be  feen,  p.  1 17,  118.)  from  emerg- 
ing out  of  their  corruption,  on  the  rife  of  each 
new  generation?  As  to  their  bad  inflrudion, 
our  author  infills  upon  it,  that  the  Heathen,  not- 
Y/ithflanding   all    then*  diiad vantages,  had  fufti^ 

cicut 


ft'Dm  free-will,  confidercd,  1 23 

cient  light  to  know  God,  and  do  their  whole 
duty  to  him,  as  we  have  obfervcd  from  time  to 
time.  Therefore  it  muft  be  chiefly  bad  example, 
that  we  muft  fuppofe,  according  to  him,  ren- 
dered their  cafe  helplcfs. 

Now  concerning  this  way  of  accounting  for 
the  corruption  of  the  world,  by  the  influence  of 
bad  example,  I  would  obferve  the  following 
things : 

1.  It  is  accounting  for  the  thing  by  the  thing 
itfelf.  It  is  accountmg  for  the  corruption  of  the 
world  by  the  corruption  of  the  world.  For,  that 
bad  examples  are  general  all  over  the  world  to  be 
followed  by  others,  and  have  been  fo  from  the 
beginning,  is  only  an  infl^ancc,  or  rather  a  de- 
fcription  of  that  corruption  of  the  world  which 
is  to  be  accounted  for.  If  mankind  are  naturally 
no  more  inclined  to  evil  than  good,  then  how 
comes  there  to  be  fo  many  more  bad  examples 
than  good  ones  in  all  ages  ?  And  if  there  are 
not,  how  come  the  bad  examples  that  are  {ai, 
to  be  fo  much  more  followed  than  the  good  ?  If 
the  propenlity  of  man's  nature  be  not  to  evil, 
how  comes  the  current  of  general  example,  every 
where  and  at  all  times,  to  be  fo  much  to  evil? 
And  when  oppofition  has  been  made  by  good 
examples,  how  comes  it  to  pafs  that  it  has  had 
fo  little  effecl:  to  Item  the  fl:ream  of  general 
wicked  practice  ? 

I  think,  from  the  brief  account  the  Scripture 
gives  us  of  the  behavior  of  the  firlf  parents  of 
mankind,  the  expreflions  of  their  faith  and  hope 
in  God's  mercy  revealed  to  them,  we  have  reason 
to  fuppofe,  that  before  ever  they  had  any  chil- 
dren, they  repented  and  were  pardoned,  and 
became  truly  pious.  So  that  God  planted  the 
world  at  firil  with  a  Jioble  vine ;  and  at  the  begin- 
ning of  the  generation  of  mankind,   he  fet  the 

flrcam 


124  'T^^^^  evojfion 

Cream  of  example  the  right  way.  And  we  {t^^ 
that  children  are  more  apt  to  follow  the  example 
of  their  parents,  than  of  any  others  ;  efpecially 
in  early  youth,  their  forming  time,  when  thole 
habits  are  generally  contracted,  which  abide  by 
them  all  their  days.  And  befides,  Adam*s  chil- 
dren had  no  other  examples  to  follow,  but  thofc 
of  their  parents.  How  therefore  came  the 
ftream  fo  foon  to  turn,  and  to  proceed  the  con- 
trary way,  with  fo  violent  a  current  ?  Then, 
when  mankind  became  fo  univcrfally  and  defpc- 
rately  corrupt,  as  not  to  be  fit  to  live  on  earth 
an)  longer,  and  the  v/orld  was  every  where  full 
of  bad  examples,  God  defiroyed  them  all  at 
once,  but  only  righteous  Noah  and  his  family, 
to  remove  thofe  bad  examples,  and  that  the 
world  of  mankind  might  be  plajited  again  \\\\.\v 
good  example,  and  the  flream  again  turned  the 
right  way  :  how  therefore  came  it  to  pafs,  that 
Noah's  pofterity  did  not  follov/  his  good  example,^ 
efpecially  when  they  had  fuch  extraordinary  thn^igs 
to  enforce  his  example,  but  fo  generally,  even 
in  his  life-time,  became  fo  exceeding  corrupL  ? 
One  would  think,  the  firfl'  generations  at  lead, 
while  all  lived  together  as  one  family,  under 
Noah  their  venerable  fltther,  might  have  fol- 
lov/ed  his  good  example :  and  if  they  had  done 
fo  then,  when  the  earth  came  to  be  divided  in 
Peleg's  time,  the  heads  of  the  feveral  families 
would  have  {<tx.  out  their  particular  colonies  with 
good  examples,  and  the  ftream  would  have  been 
turned  the  right  way  in  all  the  various  divilions, 
colonies  and  nations  of  the  v>orld.  But  ■v\e  fee 
verily  the  facl  was,  that  in  about  fifty  years  after 
Noah's  death  the  world  in  i^eneral  was  over-run 
Avith  dreadful  corruption  ;  fo  that  all  virtue  and 
goodnefs    was   like    foon   to  pcriili   froni  amor.g 

mankind, 


from  bad  tx^^im^Xc',' confiJered,         125 

mankind,  unlefs  fomcthing  extraordinary  fliould 
be  done  to  prevent  it. 

Then,  for  a  remedy,  God  feparated  Abraham 
and  his  family  from  all  the  rell  of  the  world, 
that  they  might  be  delivered  from  the  influence 
of  bad  example,  that  in  his  pollerity  he  might 
have  a  holy  feed.  Thus  God  again  planted  a 
7iobIe  vine  ;  Abraham,  Ifaac  and  Jacob  being  emi- 
nently pious.  But  how  loon  did  their  pollerity 
degenerate,  till  true  religion  was  like  to  be  fwal- 
lowed  up  ?  We  fee  how  defpcrately  and  almolt 
imiverfaUy  corrupt  they  were,  when  God  brought 
them  out  of  Egypt,  and  led  them  in  the  wildcrnefs. 

Then  God  was  pleafed,  before  he  planted  his 
people  in  Canaan,  to  dellroy  that  perverfe  gene- 
ration in  the  wildcrnefs,  that  he  might  plant 
them  there  a  nolle  vinCy  zvbolly  a  right  fcedy  and 
let  them  out  with  good  example,  in  the  land 
where  they  were  to  have  their  fettled  abode, 
jer.  ii.  21.  It  is  evident,  that  the  generation 
which  came  with  joiliua  into  Canaan,  was  an 
excellent  generation,  by  innumerable  things  faid 
of  them  *.  But  how  foon  did  that  people,  ne- 
ver thclefs,  become'//?^  degenerate  plant  of  a  Jl range 
vine  ? 

And  when  the  nation  had  a  long  time  proved 
thcmfelvcs  defpcrately  and  incurably  corrupt, 
God  dellroyed  them,  and  fent  them  into  csipti- 
vity,  till  the  old  rebels  were  dead  and  purged 
out,  to  deliver  their  children  from  their  evil 
example:  and  when  the  following  generations 
were  purified  as  in  a  furnace,  God  planted  them 
again    in  the  land  of  Ifrael,   a  noble  vim\  and  let 

*  See  Jer.  ii.  2,  3.  Pfal.  Ixviii.  14.  Jofl^.  xxli.  2.  and 
xxiii.  8.  Deut.  iv.  3,  4.  Hof.  xi.  i.  anJLv.  10.  Judg.  ii. 
-y,  17,  '11.  and  many  oiher  places. 

them 


1 26  The  evajton 

them  out  with  good  example  ;  which  yet  was  not 
followed  by  their  pofterity. 

When  again  the  corruption  was  become  in- 
veterate and  defperate,  the  Chriftian  church  was 
planted  by  a  glorious  out-pouring  of  the  fpirit 
of  God,  cauiing  true  virtue  and  piety  to  be  ex- 
emplified in  the  firft  age  of  the  church  of  Chrifr, 
far  beyond  whatever  had  been  on  earth  before ; 
and  the  Chriftian  church  was  planted  a  nohle  vine. 
But  that  primitive  good  example  has  not  pre- 
vailed, to  caufe  virtue  to  be  generally  and  lied- 
faftly  maintained  in  the  Chriftian  world :  to  how 
great  a  degree  it  has  been  otherwife,  has  already 
been  obferved. 

After  many  ages  of  general  and  dreadful  apofl 
tacy,  God  was  pleafed  to  ered  the  Proteltant 
church,  as  feparated  from  the  more  corrupt  part 
of  Chriilendom ;  and  true  piety  flouriihed  very 
much  in- it  at  firll:  J  God  planted  it  a  noble  vine: 
but  notwithftanding  the  good  examples  of  the 
firft  reformers,  what  a  melancholy  pafs  is  the 
Proteftant  world  come  to  at  this  day  ? 

When  England  grew  very  corrupt,  God 
brought  over  a  number  of  pious  pcrfons,  and 
planted  them  in  New  England,  and  this  land  was 
planted  with  a  7ioble  vine.  But  how  is  the  gold 
become  dim !  How  greatly  have  v/e  forfaken 
the  pious  examples  of  our  fathers  1 

So  prone  have  mankind  always  proved  them- 
felves  to  degeneracy,  and  bent  to  backfliding  1 
Which  llievvs  plainly  their  natural  propenlity  ; 
and  that  when  good  had  revived,  and  been  pro- 
moted among  men,  it  has  been  by  fome  divine 
interpofition,  to  oppofe  the  natural  current ;  the 
fruit  of  fome  extraordinary  means,  the  efficacy 
of  which  has  foon  been  overcome  by  conftant 
natural  bias,  and  the  eifecl  of  good  example  pre- 
fcutly  loft,  and  evil  has  regained  and  maintained 

the 


from  bad  example,  conjidercd.         127 

the  dominion :  like  an  heavy  body,  which  may 
by  feme  great  power  be  caiiled  to  afcend,  again  ft 
its  nature,  a  little  while,  but  foon  goes  back 
again  towards  the  center,  to  \\  hich  it  naturally 
and  conftantly  tends. 

So  that  evil  example  will  in  no  wife  account 
for  the  corruption  of  mankind,  without  fuppofing 
a  natural  pronenefs  to  iin.  The  tendency  of 
example  alone  will  not  account  for  general  wicked, 
practice,  as  confequent  on  good  example.  And 
if  the  influence  of  bad  example  is  a  reafon  of  fome 
of  the  wickednefs  that  is  in  the  world,  that  alone 
will  not  account  for  men's  becoming  worfe  than 
t\\^  example  {ziy  and  degenerating  more  and 
more,  and  growing  worfe  and  worfe,  which  has 
been  the  manner  of  mankind. 

2.  There  has  been  p-iven  to  the  world  an  ex- 

o 

ample  of  virtue,  which,  were  it  not  for  a  dreadful 
depravity  of  nature,  would  have  influence  on 
them  that  live  unvtcr  the  Gofpel,  far  beyond  all 
ocher  examples  ;  and  that  is  the  example  of  Jefus 
Chrift. 

God,  who  knew  the  human  nature,  and  how 
apt  men  are  to  be  influenced  by  example,  has 
made  anfwerable  provilion.  His  infinite  wifdoni 
has  contrived  that  we  fliould  have  fet  before  us 
the  moft  amiable  and  perfedt  example,  in  fuch 
circumftances  as  ihould  have  the  greateft  ten- 
dency to  influence  all  the  principles  of  man's 
nature,  but  his  corruption.  Men  are  apt  to  be 
moved  by  the  example  of  others  like  ihemfehes, 
or  in  their  ov/n  nature :  therefore  this  example, 
was  given  in  our  nature.  Men  are  ready  to  fol- 
low the  examples  of  the  great  and  honorable : 
and  this,  example,  though  it  was  of  one  in  our 
nature,  yet  it  was  of  one  infinitely  higher  and 
more  honorable  than  kings  or  angels.  A  people 
are  apt  to  follov/  the  example  cf  their  prince  : 

this 


1 2S  The  evafion^  from 

this  is  the  example  of  that  glorious  perfoiij  who 
Hands  in  a  peculiar  relation  to  Chriilians,  as  their 
lord  and  king,  the  fupreme  head  of  the  church ; 
and  not  only  fo,  but  the  king  of  kings,  fupreme 
head  of  the  univerfe,  and  head  over  all  things 
to  the  church.  Children  are  apt  to  follow  the 
example  of  their  parents:  this  is  the  example  of 
the  author  of  our  being,  and  one  who  is  in  a  pe- 
culiar and  extraordinary  manner  our  father,  as 
he  is  the  author  oi  our  holy  and  happy  being ; 
befides  his  being  the  creator  of  the  world,  and 
everlalting  father  of  the  univerfe.  Men  are  very 
apt  to  follow  the  example  of  their  friends  :  the 
example  of  Chrift  is  of  one  that  is  inhnitely  our 
greateft  friend,  fianding  in  the  moll:  endearing 
relations  of  our  brother,  redeemer,  fpiritual  head 
and  hufoand :  wiiofe  grace  and  love  exprefled  to 
\i%,  tranfccnds  all  other  love  and  friendihip,  as 
much  as  heaven  is  higher  than  the  earth.  And 
the  virtues  and  adls  of  his  example  were  exhibited 
to  us  in  the  moft  endearing  and  engaging  cir- 
cumftances  that  can  poiTibly  be  conceived  of :  his 
obedience  and  fubmiflion  to  God,  his  humility, 
meeknefs,  patience,  charity,  felf-denial,  &c.  be- 
ing exercifed  and  expreifed  in  a  work  of  infinite 
grace,  love,  condefcenlion  and  beneficence  to 
US;  and  had  all  their  highefl  exprelTion  \x\  his 
laying  down  his  life  for  us,  and  meekly,  patiently 
and  cheerfully  undergoing  fuch  extreme  and  un- 
utterable fuifering,  for  our  eternal  falvation.  Men 
are  peculiarly  apt  to  follow  the  example  of  fuch 
as  they  have  great  benefits  from  :  but  it  is  ut- 
terly impofiible  to  conceive  of  greater  benefits, 
that  we  could  have  by  the  virtues  of  any  perfon, 
than  we  have  by  the  virtuous  aels  of  Chriit ; 
who  depend  upon  being  thereby  faved  from 
eternal  deiirudtion,  and  brought  to  inconceivable 
immortal  glory  at  God's  right  hand.     Surely  if 

it 


fenfe,  getting  the  Jl art  ofreafort.        129 

¥.  were  not  for  an  extreme  corruption  of  the 
heart  of  men,  fuch  an  example  would  have  that 
ftrong  influence  on  the  heart»  that  would  as  it 
were  fwallow  up  the  power  of  all  the  evil  and 
hateful  examples  of  a  generation  of  vipers. 

3.  The  influence  of  bad  example,  without  cor- 
ruption of  nature,  will  not  account  for  children's 
univerfally  committing  fin  as  foon  as  capable  of 
it ;  which,  I  think,  is  a  fad  that  has  been  made 
evident  by  the  Scripture.  It  will  not  account  for 
this,  in  the  children  of  eminently  pious  parents; 
the  firfl:  examples,  that  are  fet  in  their  view,  being 
very  good ;  which,  as  has  been  obferved,  was 
efpecially  the  cafe  of  many  children  in  Chriftian 
families  in  the  apoftles  days,  when  the  apoftle 
John  fuppofes  that  every  individual  perfon  had 
iin  to  repent  of,  and  confefs  to  God. 

4.  What  Dr.  T.  fuppofes  to  have  been  fid  with 
refped  to  great  part  of  mankind,  cannot  conlill- 
ently  be  accounted  for  from  the  influence  of  bad 
example^  viz.  the  ftate  of  the  Heathen  world, 
which  he  fuppofes,  confidered  as  a  colledive 
body,  was  helplefs,  dead  in  fin,  and  unable  to 
recover  itfelf  Not  evil  example  alone,  no,  nor 
as  united  with  evil  inftruction,  can  be  fuppofed 
a  fufficient  reafon  why  every  new  generation  that 
arofe  among  them,  fhould  not  be  able  to  emerge 
from  the  idolatry  and  wickednefs  of  their  ancef- 
tors,  in  any  confidence  with  his  fcheme.  The 
ill  example  of  anceftors  could  have  no  power  to 
oblige  them  to  fin,  any  other  way  than  as  a  ftrong 
temptation.  But  Dr.  T.  himfelf  fays,  p.  348, 
*^  To  fuppofe  men's  temptations  to  be  fuperior  to 
"  their  powers,  Vvill  impeach  the  goodnefs  and 
^'  juftice  of  God,  who  appoints  every  man's  trial.'* 
And  as  to  bad  inllrudions,  as  \^as  obferved  be- 
fore, he  fuppofes  that  they  all,  yea  every  indivi- 
dual perfon^  had  light  fufficient  to  know  God,  and 

K  do 


130  The  evafion,  from  fenfe, 

do  their  whole  duty.  And  if  each  one  could  CiO 
this  for  himfelf,  then  furely  they  might  be  agreed 
in  it  through  the  power  of  free-will,  as  well  as 
the  w  hole  world  be  agreed  in  corruption  by  the 
fame  power. 

Evajion  IV.  Some  modern  oppofers  of  the 
dodlrine  of  original  lin  do  thus  account  for  the 
general  prevalence  of  wickednefs,  vi%,  that  in  a 
courfe  of  nature  our  fenfes  grow  up  firfl,  and  the 
animal  paflions  get  the  ftart  of  reafon.  So  Dc. 
Turnbull  fays,*  *'  Senfitive  objects  firft  affecl  us, 
"  and  in  as  much  as  reafon  is  a  principle,  which, 
*^  in  the  nature  of  things,  mull  be  advanced  to 
*^  ftrength  and  vigor,  by  gradual  cultivation,  and 
•*  thefe  objects  are  continually  alfailing  and  foli- 
"  citing  us  ;  fo  that,  unlefs  a  very  happy  education 
"  prevents,  our  fenlitive  appetites  muft  have  be- 
•^  come  very  ftrong,  before  reafon  can  have  force 
"  enough  to  call  them  to  an  account,  and  alTume 
*^  authority  over  them.'*  From  hence  Dr.  Turn- 
bull  fuppofes  it  comes  to  pafs,t  "  That  though 
**  fome  few  may,  through  the  influence  of  virtu- 
**  ous  example,  be  faid  to  be  fanctified  from  the 
*'  womb,  fo  liberal,  fo  generous,  fo  virtuous,  fo 
**  truly  noble  is  their  call  of  mind  ;  yet,  generally 
"  fpeaking,  the  whole  world  lieth  in  fuch  wicked- 
*'  nefsj  that,  with  refpedl  to  the  far  greater  part 
'*  of  mankind,  the  ftudy  of  virtue  is  beginning  to 
**  reform,  and  is  a  fevere  ftruggle  againft  bad 
**  habits,  early  contracted,  and  deeply  rooted ; 
"  it  is  therefore  putting  off  an  old  inveterate  cor- 
*'  rupt  nature,  and  putting  on  a  new  form  and 
*'  temper;  it  is  moulding  ourfelves  anew  ;  it  is  a 
**  being  born  again,  and  becoming  as  children. 
«* And  how  few  are  there  in  the  world,  who 

*  See  Mor.  Phil.  p.  279  ;  and  Chri/.PliL  p.  274. 
+  Chrif.Phil  p.  282,283. 

**  efcapr 


to 

Cf 


getting  the  Jl art  of  re af on.  131 

•*  efcape  its  pollutions,  fo  as  not  to  be  early  in  that 
^«  clafs,  or  to  be  among  the  righteous  that  need 
"  no  repentance  ?'* 

Dr.  Taylor,  though  he  is  not  fo  explicit,  feems 
to  hint  at  the  fame  thing,  p.  192.  "  It  is  by  flow 
*'  degrees  (fays  he)  that  children  come  to  the  ufe 
^'  of  undcrflanding  ;  the  animal  paffions  being 
*'  for  fome  years  the  governing  part  of  their  con- 
*'  liitution.  And  therefore,  though  they  may  be 
**  froward,  and  apt  to  difpleafe  us,  yet  how  far 
•^  this  is  lin  in  them,  we  are  not  capable  of  judg- 
'*  ing.  But  it  may  fuffice  to  fay,  that  it  is  the  will 
*'  of  God  that  children  fliould  have  appetites  and 
*'  pallions  to  regulate  and  reftrain,  that  he  hath 
given  parents  inflrudions  and  commands  to 
difcipline  and  inform  their  minds,  that  if  pa- 
*'  rents  firft  learned  true  wifdom  for  themfelvcs, 
"  and  then  endeavored  to  bring  up  their  children 
"  in  the  way  of  virtue,  there  would  be  lefs  wick- 
"  ednefs  in  the  world.'* 

Concerning  thefe  things  I  would  obferve,  that 
fuch  a  fcheme  is  attended  with  the  very  fame  diffi- 
culties, which  they  that  advance  it  would  avoid 
by  it ;  liable  to  the  fame  objeclions,  which  they 
make  againfl  God's  ordering  it  fo  that  men  fhould 
be  brought  into  being  with  a  prevailing  propen- 
fity  to  fm.  For  this  fcheme  fuppofes,  the  Author 
of  Nature  has  fo  ordered  things,  that  men  fhould 
come  into  being  as  moral  agents,  that  is,  fhould 
firft  have  exiftence  in  a  ftate  and  capacity  of  moral 
agency,  under  a  prevailing  propenlity  to  lin.  For 
that  ftrength,  which  fenfitive  appetites  and  animal 
paffions  come  to  by  their  habitual  exercife,  before 
perfons  come  to  the  exercife  of  their  rational  pow- 
ers, amounts  to  a  ftrong  propenfity  to  lin,  when 
they  firft  come  to  the  exercife  of  thofe  rational 
powers,  by  the  fuppofition  :  becaufe  this  is  given 
as  a  rcafon  why  the  fcale  is  turned  for  fin  among 
K  2  mankind. 


132  The  Evafion,  fr'dm  fenfe 

mankind,    and  why,  generally  fpeakingy  the  v:ho}f 
world  lies  in  zvickednefs,  and  the  fiiidy  of  virtue  is   a 
fever e  ft  ruggle  again jl  had  habits  ^  early  con  tragedy  and 
deeph  rooted.     Thcfe  deeply  rooted  habits  muft 
imply  a  tendency  to  (in;  otherwife  they  could  no-t 
account  for  that  which  they  are  brought  to  account 
for,  namely,  prevailing  wickednefs  in  the  world  : 
for  that  caufe  cannot  account  for  an  effect,  which 
is  fuppofed  to   have  no    tendency    to  that  effed. 
And  this  tendency  which  is  fuppofed,  is  altogether 
equivalent  to  a  natural  tendency :  it  is  as  necelTary 
to  the  fubjed.     For  it  is  fuppofed  to  be  brought 
on  the  perfon  who  is  the  fubjed  of  it,  when   he 
has  no  power  to  withfland  or  oppofe  it :  the  habit, 
as    Dr.   Turnbull    fi^ys,  becoming  very    fl:rong, 
before  reafon  can  have  force  enough  to  call  the 
pailions  to   account,    or  alTume    authority    over 
them.     And  it  is   fuppofed,   that  this   necelTity, 
by  which  men  become  fubjedt  to  this  propeniity 
to  fin,  is  from  the  ordering  and  difpofal  of  the 
Author  of  Nature ;  arid  therefore  mull  be  as  much 
from  his   hand,  and  as  much    without  the  hand 
of  the  perfon  himfelf,  as  if  he  were  firfl:  brought 
into    being  with    fuch  a  propenfity.     Moreover, 
it  is  fuppofed  that  the  effecl,  which  the  tendency 
is  tOy  is  truly    wickednefs.     For    it  is    alleged  as 
a  caufe  or    reafon  why  the  whole   world  lies  in 
wickednefs y  and    why  all  but  a  very  few  are  firfl 
in  the  clafs   of  the  wickedy  and    not  among   the 
righteous  that  need  no  repentance.     If  they  need 
repentance,  what  they  are  guilty  of  is  truly  and 
properly  wickednefs,  or  moral  evil ;  for  cerlainly 
men  need  no  repentance  for  that  which  is  no  fm 
or  blameable  evil.     If  it  be  fo,  that  as  a  confe- 
quencc  of  this  propenfity,  the  world  lies  in  wick- 
ednefs, and  the  far  greater  part  are  of  a  wicked 
charader,    without  ^loubt,  the  far  greater  part  go 
to  eternal   perdition;  for  death  docs   not    pick 

and 


getting  the Jl art  of  reafon,  ig^ 

and  chufe,  only  for  men  of  a  righteous  charac- 
ter. And  certainly  that  is  an  evil  corrupt  (late 
of  things,  which  naturally  tends  to,  and  illaes 
m  that  confcquence,  that  as  it  were  the  whole 
world  lies  and  lives  in  wicked ncfs,  and  dies  in 
Xvickednefs,  and  periflies  eternally.  And  this 
by  the  fuppofition  is  a  ftate  of  things  wholly  of 
the  ordering  of  the  Author  of  Nature,  before  man- 
kind are  capable  of  having  any  hand  in  the  af- 
fair. And  is  this  any  relief  to  the  difficulties, 
which  thefe  writers  object  againfl  the  doctrine 
of  natural  depravity? 

And  I  might  here  alfo  obferve,  that  this  way 
of  accounting  for  the  wickednefs  of  the  world, 
amounts  to  juft  the  fame  thing  with  that  folu- 
tion'of  man's  depravity,  which  was  mentioned 
before,  that  Dr.  T.  cries  out  of  as  too  grofs  to 
be  admitted  (p.  188,  189.)  viz,  God's  creating 
the  foul  pure,  and  putting  it  into  fuch  a  body, 
as  naturally  tends  to  pollute  it.  For  this  fcheme 
iuppofes,  that  God  creates  the  foul  pure,  and 
puts  it  into  a  body,  and  into  fach  a  Hate  in  that 
body,  that  the  natural  confequencc  is  a  ftrong 
propenfity  to  fin,  as  foon  as  the  foul  is  capable  of 
finning. 

Dr.  TurnbuU  feems  to  fuppofe,  that  the  matter 
could  not  have  been  ordered  otherwife,  conliftcnt 
with  the  nature  of  things,  than  that  animal  paf- 
fions  fliould  be  fo  aforchand  with  reafon,  as 
that  the  confequencc-  fhould  be  that  which  has 
been  mentioned;  becaufe  reafon  is  a  faculty  of 
fuch  a  nature,  that  it  can  have  ftrength  and  vi- 
gor no  otherwife  than  by  exercife  and  culture  *. 
But  can  there  be  any  force  in  this  ?  Is  there 
any  thing  in  nature  to  make  it  impolTible,  but 
jhat  the    fupcrior    principles    of  man's    nature 

*  Mor.  Phil.  p.  3 1 1 . 

K  3  fliould 


^34  ^f  ^^^^  evafion^  that 

Ihould  be  fo  proportioned  to  the  inferior,  as  tfy 
prevent  fuch  a  dreadful  confequence  as  the  moral 
and  natural  ruin  and  eternal  perdition  of  the  far 
greater  part  of  mankind  ?  Could  not  thofe  fu- 
perior  principles  be  in  vaftly  greater  ftrength 
at  firfl:,  and  yet  be  capable  of  endlefs  improve- 
ment? And  what  fliould  hinder  its  beinjr  fo 
ordered  by  the  Creator,  that  they  fhould  improve 
by  vaflly  fwifter  degrees  than  they  do  ?  If  we 
are  Chriflians,  we  muft  be  forced  to  allow  it  to 
be  poflible  in  the  nature  of  things,  that  the  prin^ 
ciples  of  human  nature  iliould  be  fo  balanced^ 
that  the  confequence  fhould  be  no  propcnfity  to 
lin,  in  the  firfb  beginning  of  a  capacity  of  moral 
agency  ;  becaufe  we  rnufl:  own,  that  it  was  fo  in 
facl  in  Adam,  when  firft  created,  and  alfo  in  the 
man  Chrift  Jefus;  though  the  faculties  of  the 
latter  were  fuch  as  grew  by  culture  and  improve-^ 
ment,  fo  that  he  increafed  in  wifdom,  as  he  grew 
in  feature. 

Eva/ion  V.  Seeing  men  in  this  world  are  in  a 
fbate  of  trial,  it  is  fit  that  their  virtue  fhould 
meet  with  trials,  and  confequently  that  it  fhould 
have  oppciition  and  temptation  to  overcome  :  not 
only  from  without,  but  from  within,  in  the  ani- 
mal paffions  and  appetites  we  have  to  ftruggle 
wdth,  that  by  the  conflid:  and  vidory  our  virtue 
may  be  refined  and  eflabliihed.  Agreeable  to 
this  Dr.  T.  (p.  253.)  fays,  **  Without  a  right 
"  ufe  and  application  of  our  powers,  were  they 
*^  naturally  ever  fo  perfect,  we  could  not  be  judg- 
*'  edfit  to  enter  into  the  kingdom  of  God. — This 
"  gives  a  good  jeafbn  why  we  are  now  iw  a  flate 
"  of  trial  and  temptation,  vi%.  to  prove  and  dif- 
**  cipline  our  minds,  to  feafon  our  virtue,  and  to 
*'  fit  us  for  the  kingdom  of  God;  for  which,  in 
"  the  judgment  of  infinite  wifdom,  we-  can- 
**  not    be    qualified,    but    by    overcoming    our 

"  prefent 


virtue  mujl  he  tried.  135 

« prefcnt  temptations."  And  in  p.  354,  he 
iays,  "  We  are  upon  trial,  and  it  is  the  will  of 
«  our  father  that  our  conftitutions  fliould  be  at- 
«  tended  with  various  palllons  and  appetites,  as 
"  well  as  our  outward  condition  with  various 
"  temptations.**  He  fays  the  like  in  feveral 
other  places.  To  the  fame  purpofe  very  often 
Dr.  Turnbuli  :  particularly  Cbrif,  Phil.  p.  310. 
**  What  merit  (fays  he)  except  from  combat? 
**  What  virtue  without  the  encounter  of  fuch 
*'  enemies,  fuch  temptations  as  arife  both  from 
«  within,  and  from  abroad  ?  To  be  virtuous, 
**  is  to  prefer  the  pleafures  of  virtue,  to  thofe 
"  which  come  into  competition  with  it,  and 
«'  vice  holds  forth  to  tempt  us  ;  and  to  dare  to 
«*  adhere  to  truth  and  goodnefs,  w  hatever  pains 
"  and  hardfhips  it  may  coft.  There  mud  there- 
"  fore,  in  order  to  the  formation  and  trial,  in 
**  order  to  the  very  being  of  virtue,  be  pleafures 
"  of  a  certain  kind  to  make  temptations  to 
*'  vice." 

In  reply  to  thefe  things  I  would  fay,  either 
the  ilate  of  temptation  which  is  fuppofed  to  be 
ordered  for  men's  trial,  amounts  on  the  whole  to 
a  prevailing  tendency  to  that  ftate  of  general 
wickednefs  and  ruin,  which  has  been  proved 
to  take  place,  or  it  docs  not.  If  it  does  not 
amount  to  a  tendency  to  fuch  an  effedl,  then 
how  does  it  account  for  it  ?  When  it  is  inquired, 
by  what  caufe  fuch  an  effecit  ihould  come  to 
pafs,  is  it  not  abfurd  to  allege  a  caufe,  which 
is  owned  at  the  fame  time  to  have  no  tendency 
to  fuch  aneffecl?  Which  is  as  much  as  to  con- 
fcfs,  that  it  will  not  account  for  it.  1  think, 
it  has  been  demonflrated  that  this  eiied  muft  be 
Jowing  to  fome  prevailing  tendency.  If  the 
other  part  of  the  dilemma  be  taken,  and  it  be 
laid,  that  this  flate  of  things  does  imply  a  pre- 
K  4  vailing 


^3^  ^f  '^^^^^^'^  being  tried. 

vailing  tendency  to  that  effed:  which  has  been 
proved,  vvz,  that  all  mankind,  without  the  ex-, 
ception  of  fo  much  as  one,  lin  againft  God,  to 
their  own  deferved  and  jull  eternal  ruin;  and 
not  only  fo,  but  lin  thus  immediately,  as  foon 
as  capable  of  it,  and  fm  continually,  and  havQ 
more  lin  than  virtue,  and  have  guilt  that  infi- 
nitely outweighs  the  value  of  all  the  goodnefs 
any  ever  have,  and  that  the  generality  of  the 
world  in  all  ages  are  extremely  Ihipid  and  fool- 
ifli,  and  of  a  wicked  character,  and  adually  perifh 
for  ever  :  I  fay,  if  the  Hate  of  temptation  implies 
a  natural  tendency  t©  fuch  an  effect  as  this,  it  is 
a  very  evil,  corrupt  and  dreadful  ftatc  of  things, 
as  has  been  already  largely  fhewn. 

Beiides,  fuch  a  Ifate  has  a  tendency  to  defeat 
its  own  fuppofed  end,  which  is  to  refine,  ripen 
and  perfect  virtue  in  mankind,  and  fo  to  fit  men 
for  the  greater  eternal  happinefs  and  glory : 
whereas  the  elFecl  it  tends  to  is  the  reverfe  of 
this,  vi%,  general,  eternal  infamy  and  ruin,  in 
all  generations.  It  is  fuppofed,  that  men's  vir- 
tue mufi:  have  paflions  and  appetites  to  ftruggls 
with,  in  order  to  have  the  glory  and  reward  gf-, 
vidtory :  but  the  confequence  is,  a  prevailing, 
continual  and  generally  effectual  tendency,  not 
to  men's  victory  over  evil  appetites  and  pnjfwns, 
and  the  glorious  reward  of  that  vidory,  but  to 
the  vidfory  of  evil  appetites  and  lulls  ovrr  men, 
and  utterly  and  eternally  deflroying  them.  If 
a  trial  of  virtue  be  requisite,  yet  the  queftion  is. 
Whence  comes  fo  general  a  failing  in  the  triat, 
if  there  be  no  depravity  of  nature?  If  conflidt 
and  war  be  ncceffary,  yet  furely  there  is  no  ne- 
cefTity  that  there  fliould  be  more  cowards  than 
good  foldiers ;  unlefs  it  be  necelTary  that  mea 
fhould  be  overcome  and  deftroyed :  efpecially 
it   is  not   necelTary,  that  the  whole  world  as  it 

were 


Argument  from  univerfal  mortality.     137 

"were  fliould  lie  in  wickednefs,  and  fo  lie  and  die 
jn  cowardice. 

I  might  alio  here  obfcrvc,  that  Dr.  Turnbull 
is  not  very  confident  in  ruppoling,  that  combat 
with  temptation  is  requifite  to  the  'very  being  of 
virtue.  For  I  think  it  clearly  follows  from  his 
•own  notion  of  virtue,  that  virtue  mud  have  a 
being  prior  to  any  virtuous  or  praife-worthy 
combat  with  tenaptation.  For  by  his  principles, 
all  virtue  lies  in  good  affed:ion,  and  no  acTtions 
can  be  virtuous,  but  what  proceed  from  good 
affedlion*.  Therefore,  furely  the  combat  itfelf 
can  have  no  virtue  in  it,  unlefs  it  proceeds  from 
virtuous  alfedfion  :  and  therefore  virtue  mufl: 
have  an  exigence  before  the  combat,  and  be  the 
caufe  of  it. 


CHAP.    IL 

Univerfal  Mortality  proves  Original  Sin  ;  particu-^ 
larly  the  Death  of  Infants,  imth  its  vanoiis  Cir-^ 
ciimJJances, 

THE  univerfal  reign  of  death,  over  perfons 
of  all  ages  indifcrnninately,  with  the  awful 
circumfbances  and  attendants  of  death,  proves 
that  men  come  fmful  into  the  world. 

It  is  needlefs  here  particularly  to  inquire,  whe- 
ther God  has  not  a  fovereign  right  to  fet  bounds 
to  the  lives  of  his  own  creatures,  be  they  iinful 
or  not  i  and  as  he  gives  life,  fo  to  take  it  away 
when  he  pleafcs  ?  Or  how  far  God  has  a  right  to 
bring  extreme  fuffering  and  calamity  on  an  inno- 
cent moral  agent  ?  For  death,  with  the  pains  and 

♦  Chri/.?hil,  p.  113,  114,   115, 


^3^  .4^/if/^/?  and  death 

agonies  with  which  it  is  ufually  brought  on,  is 
not  merely  a  limiting  of  cxiftencc,  but  is  a  mod: 
terrible  calamity  ;  and  to  fuch  a  creature  as  man, 
capable  of  conceiving  of  immortality,  and  made 
with  fo  earnefl  a  deiire  after  it,  and  capable  of 
forefight  and  of  refleclion  on  approaching  death, 
and  that  has  fuch  an  extreme  dread  of  it,  is  a ' 
calamity  above  all  others  terrible,  to  fuch  as  are 
able  to  reflect  upon  it.  1  fay,  it  is  needlefs  ela- 
borately to  conlider,  whether  God  may  not,  con- 
iiflent  wuth  his  perfeclions,  by  abfolute  fove- 
reignty,  bring  fo  great  a  calamity  on  mankind 
when  perfectly  innocent.  It  is  fufficient,  if  we 
have  good  evidence  from  Scripture,  that  it  is  not 
agreeable  to  God's  manner  of  dealing  with  man- 
kind, fo  to  do. 

It  is  manifefl,  that  mankind  were  not  origi- 
nally fubjedied  to  this  calamity  :  God  brought  it 
on  them  afterwards,  on  occafion  of  man's  fin,  at 
a  time  of  the  manifcftation  of  God's  great  dif- 
pleafure  for  fin,  and  by  a  denunciation  and  fen- 
tence  pronounced  by  him,  as  acling  the  part  of 
a  judge  ;  as  Dr.  T.  often  confefTes.  Sin  entered 
into  the  Vv  orld,  and  death  by  fin,  as  the  apoltlc 
fays.  Which  certainly  leads  us  to  fuppofe,  that 
this  affair  was  ordered  of  God,  not  merely  by  the 
fovereignty  of  a  creator,  but  by  the  righteoufncfs 
of  a  judge.  And  the  Scripture  every  w^here  fpcaks 
of  all  great  afflidlions  and  calamities,  which  God 
in  his  providence  brings  on  mankind,  as  tefli- 
monies  of  his  difpleafure  for  fin,  in  the  fubjedt 
of  thofe  calamities ;  excepting  thofe  fufferings 
which  are  to  atone  for  the  fins  of  others.  He 
ever  taught  his  people  to  look  on  fuch  calamities 
as  his  rody  the  rod  of  his  anger ^  \\\sfrovcnSy  the  hid-* 
ings  of  his  face  in  difpleafure.  Hence  fuch  cala- 
mities are  in  Scripture  fo  often  called  by  the 
name  oi  judgments,  being  what  God  brings   on 

men 


prove  original  Jin.  jon 

men  as  ajW^vf,  executing  a  righteous  fenrencc  for 
tranfgreliion  :  yea,  they  are  often  called  by  tiie 
name  oi  ivrath^  efpeciaJly  calannities  confifting  or 
ilFuing  in  death*.  And  hence  alfo  is  that  which 
Dr.  T.  would  have  us  take  fo  much  notice  o'iy 
that  fometimes  in  the  Scripture,  calamity  and 
fuftcring  is  called  by  fuch  names  2i%  fwy  iniquity, 
being  guilt\\  &c.  w/hich  is  evidently  by  a  meto- 
nymy of  the  caufe  for  the  cffccl:.  It  is  not  likely, 
that  in  the  language  in  ufc  of  old  among  God's 
people,  calamity  or  fuifering  would  have  been 
called  even  by  the  names  of  lin  and  guilt,  if  it 
had  been  fo  far  from  having  any  connexion  with 
fin,  that  even  death  itfelf,  which  is  always  fpokcn 
of  as  the  mofi:  terrible  of  calamities,  is  not  fo 
much  as  any  lign  of  the  finfulnefs  of  the  fubjed:, 
or  any  tefiimony  of  God's  difplcafure  for  any 
guilt  of  his,  as  Dr.  T.  fuppofes. 

Death  is  fpoken  of  in  Scripture  as  the  chief  of 
calamities,  the  mod  extreme  and  terrible  of  all 
thofe  natural  evils,  which  come  on  mankind  in 
this  world.  Deadly  dejiru^ion  is  fpoken  of  as  the 
mod  terrible  deftrudtion,  i  Sam.  v.  ii.  Deadly 
JorroWy  as  the  mod  extreme  forrovv.  Ifai.  xvii.  ii. 
Matt.  xxvi.  38.  and  deadly  enemies,  as  the  mod 
bitter  and  terrible  enemies.  Pfal.  xvii.  9.  The 
extremity  of  Chrift's  fufferings  is  reprelented  by 
his  fuffering  unto  death.  Philip,  ii.  8.  and  other 
places.  Hence  the  greatefl  teflimonies  of  God's 
anger  for  the  fins  of  men  in  this  world,  have  been 
by  infliding  death  :  as  on  the  finners  of  the  old 
world,  on  the  inhabitants  of  Sodom  and  Go- 
morrah, on  Onan,  Pharaoh,  and  the  Egyptians, 
Nadab  and  Abihu,  Korah  and  his  company,  and 

*  See  Levit.  x.  6.  Num.  i.  i^i.  and  xviii.  5,  Jofli.  ix.  20. 
t  Chron.  xxiv.  18.  and  xix.  2,  lo.  and  xxviii.  13.  and  xxxii, 
25.  Ezra  vii.  23.  Nch.xiii.  18,  Zech.  vii.  12,  and  many 
Other  places. 

the 


S  40  AffUclion  and  death  * 

the  reft  of  the  rebels  in  the  wildcrnefs,  on  the 
wicked  inhabitants  of  Canaan,  on  Hophni  and 
Phinehas,  Ananias  and  Sapphira,  the  unbelieving 
Jews,  upon  whom  wrath  came  to  the  uttermolt 
in  the  tiine  of  the  lail  deflrudlion  ofjerufalem. 
This  calamity  is  often  fpoken  of  as  in  a  peculiar 
manner  the  truit  of  the  guilt  of  lin.  Exod.  xxviii. 
43.  That  they  bear  not  iniquity  and  die.  Levit. 
xxii.  9.  Lefi  they  bear  Jin  for  it  and  die.  So  Num, 
xviii.  22.  compared- with  Levit.  x.  1,  2.  The 
very  light  of  nature,  or  tradition  from  ancient 
revelation,  led  the  Heathen  to  conceive  of  death 
as  in  a  peculiar  manner  an  evidence  of  divine 
vengeance.  Thus  we  have  an  account,  Adts 
jLXviii.  4.  That  when  the  Barbarians  Jaw  the  ve^ 
no7nous  heaft  hang  on  Paul's  hand,  they  /aid  among 
thefnjelvesy  No  doubt  this  man  is  a  murderer^  whom 
though  he  hath  efcaped  tbe  feas,  yet  vengeance  fuf- 
fereth  not  to  live. 

Calamities  that  are  very  fmall  in  comparifon 
of  the  univerfal  temporal  dedrudiion  of  the  whole 
world  of  mankind  by  death,  are  fpoken  of  as 
nianifefi:  indications  of  God's  great  difpleafure 
for  the  linfulnefs  of  the  fubjed;  fuch  as  the  de-, 
ilruAion  of  particular  cities,  countries  or  num.- 
bers  of  men,  by  war  or  peftilence.  Deut,  xxixi  24, 
All  nations  Jhall  Jay^  Wherefore  hath  the  Lord  don% 
thus  unto  this  land  P  IVhat  ?neaneth  the  heat  of  this 
great  anger  f  Here  compare  Deut.  xxxii.  30. 
1  Kings  ix.  8.  andjer.  xxii.  8,9.  Thefe  calamities, 
thus  fpoken  of  as  plain  teftimonies  of  God's  great 
anger,  confifled  only  in  haftening  on  that  death,^ 
which  otherwife,  by  God's  difpofal,  would  moft 
certainly  come  in  a  fhort  time.  Now  the  taking 
off  of  thirty  or  forty  years  from  feventy  or  eighry, 
(if  we  fhould  fuppofe  it  to  be  fo  much,  one  with 
another,  in  the  time  of  thefe  extraordinary  judg- 
ments) is  but  a  fmall  matter,  in  comp^riibn  of 

God,'^ 


prove  original  Jhi.  14 1 

God's  firft  making   niLin  mortal,  cutting  olT  hi:i 
hoped  for  immortality,  lubjeCting  him  to  mevi- 
table   death,    which  his    nature    lb    exceedingly 
dreads  ;  and  afterwards  Ihortening  his  life  further, 
by  cutting  off  more  than  eight  hundred  years  of 
it  :  fo  bringing  it  to  be  Icfs  than  a  twelfth  part  of 
what  it  was  m  the  lirft  agres  of  the  world.    Bciides 
that  innumerable    multitudes    in   the    common 
courfe  of  things,  without  any  extraordinary  judg- 
ment, die  in   youth,  in  childhood   and  mlancy. 
Therefore  how  inconliderable  a  thing  is  the  ad- 
ditional or  haftened  deftrucftion,  that  is  fcmetimes 
brought  on  a  particular  city  or  country  by  war, 
compared  with  that  univerfal  havock  which  death 
makes  of  the  whole  race  of  mankind,  from  gene- 
ration to  generation,  without  diftindion  of  fex, 
age,  quality  or  condition,  with  all  the  infinitely 
various  difmal  circunifl'ances,  torments  and  a2:c- 
nies  which  attend  the  death  of  old  and  young, 
adult  perfons,  and  little  infants  ?  If  thofe  parti- 
cular and  comparatively   trivial  calamities,    ex- 
tending perhaps  not  to  more  than  the  thoufandth 
part  of  the  men  of  one  generation,  are  clear  evi- 
dences of  God's  great  anger;  certainly  this  uni- 
verfal vad  deftrudtion,  by  which  the  whole  world 
in  all  generations  is  fwallowed  up,  as  by  a  fiood, 
that  nothing  can  reiifi:,  muft  be  a  moil  glaring 
manifedation  of  God's  anger  for  the  nnfulnefs  of 
mankind.     Yea,  the  Scripture  is  exprels  in  it, 
that  it  is  fo.     Pfal.  xc.  3,  &c.      Thou  turneft  man 
to  drftmriion^  and  J  ay  eft  ^  Return^  ye  children  of  men. 
— Thou  carrieft  them  aivay  as  zvitb  a  flood:  they  are 
as  a  fieep :  in  the  morning  they  are  like  grajs^   which 
grozveth  up ;  in  the  morning  it  flourijheth  and  groweth 
up  ;  in  the  evening  it  is  cut  dozi:n  and  Zi'itbereth,   For 
*we  are  confuyned  by  ibi?ie  anger ^    and  by  thy  wrath 
are  we  troubled.     Thou   haft,  fet  our  iniquities  before 
tbeey  our  fecret  fins  /;;  the  Ught  of  thy  count enance. 

For 


142  AffliEiion  and  death 

For  all  our  days  are  faffed  away  in  thy  wrath  :  njue 
Jpend  our  years  as  a  tale  that  is  told.  The  days  of  our 
years  a.re  three/core  years  and  ten :  and  if  by  reafon  of 
Jlrengthy  they  be  fourf core  years ^  yet  is  their  flrengih 
labour  andforrow  \  for  it  is  foon  cut  off,  and  we  fly 
away,  Wloo  knoweth  the  power  of  thine  anger  ?  Ac- 
cording to  thy  fear y  fo  is  thy  wrath.  So  teach  us  to 
number  our  days,  that  we  may  apply  our  hearts  to  wif- 
doui.  How  plain  and  full  is  this  teflimony,  that 
the  general  mortality  of  mankind  is  an  evidence 
of  God's  anger  for  the  fin  of  thofe  who  are  the 
fubjeds  of  fuch  a  difpenfation  ? 

Abimelech  fpeaks  of  it  as  a  thing  which  he  had 
reafon  to  conclude  from  God's  nature  and  perfec- 
tion,  that  he  would  not  fay  a  righteous  nation.  Gen. 
XX.  4.  By  righteous y  evidently  meaning  innocent. 
And  if  fo,  much  lefs  will  God  flay  a  righteous  world 
(confifting  of  fo  many  nations — repeating  the 
great  flaughter  in  every  generation)  or  fubje(5l 
the  whole  world  of  mankind  to  death,  when  they 
are  conlidered  as  innocent,  as  Dr.  T.  fuppofes. 
We  have  from  time  to  time  in  Scripture  fuch 
phrafes  as — worthy  of  death,  and  guilty  of  death  : 
but  certainly  the  righteous  Judge  of  all  the  earth 
will  not  bring  death  on  thoufands  of  millions,  not 
only  that  are  not  worthy  of  death,  but  are  worthy 
of  no  punifhment  at  all. 

Dr.  T.  from  time  to  time  fpeaks  of  affliiflion 
and  death  as  a  great  benefit,  as  they  increafe  the 
vanity  of  all  earthly  things,  and  tend  to  excite 
fobcr  reflcvftions,  and  to  induce  us  to  be  moderate 
in  gratifying  the  appetites  of  tke  body,  and  to 
mortify  pride  and  ambition,  &:c.*  To  this  I 
would  fiiy, 

1.  It  is  not  denied  but  God  may  fee  it  needful 
for  mankind  in  their  prcfent  flate,  that  they  Ihould 

'^-  P.  21,  67,  and  other  places. 

be 


prove  original  fin,  l.|g 

be  mortalj  and  fubjed:  to  outward  afHictlons,  to 
reftraiii  their  lufls,  and  mortify  their  pride  and 
ambition,  &c.  But  then,  is  it  not  an  evidence 
of  man's  depravity,  that  it  is  fo  ?  Is  it  not  an 
evidence  of  diftemper  of  mind,  yea,  Ihong  dif- 
eafe,  when  man  ftands  in  need  of  fuch  (harp  me- 
dicines, fuch  fevere  and  terrible  means  to  reilrain 
his  lulls,  keep  down  his  pride,  and  make  him 
willing  to  be  obedient  to  God  ?  It  muft  be  bc- 
caufe  of  a  corrupt  and  ungrateful  heart,  if  the 
riches  of  God's  bounty,  in  beftowing  life  and 
profperity,  and  things  comfortable  and  pleaiant, 
will  not  engage  the  heart  to  God,  and  to  virtue  and 
child-like  love  and  obedience,  but  that  he  mud 
always  have  the  rod  held  over  him,  and  be  often 
chaliifed,  and  held  under  the  apprehenfions  of 
death,  to  keep  him  from  running  wild,  in  pride, 
contempt  and  rebellion,  ungratefully  ufmg  the  blef- 
lings  dealt  forth  from  his  hand,  in  iinning  againft 
him,  and  ferving  his  enemies.  If  m.an  has  no 
natural  diiingenuity  of  heart,  it  mufi:  be  a  myf- 
terious  thing  indeed,  that  the  fweet  bleflings  of 
God's  bounty  have  not  as  powerful  an  influence  to 
reltrainhim  from  nnning  againft  God,  as  terrible 
afflid:ions.  If  any  thing  can  be  a  proof  of  a  per- 
verfe  and  vile  difpolition,  this  mult  be  a  proof  of 
it,  that  men  fhould  be  moft  apt  to  forget  and  de- 
fpife  God,  when  his  providence  is  moft  kind  ; 
and  that  they  fhould  need  to  have  God  chaftife 
them  with  great  feverity,  and  even  to  kill  them, 
to  keep  them  in  order.  If  we  were  as  much  dif- 
pofed  to  gratitude  to  God  for  his  benefits,  as  we 
are  to  anger  at  our  fellow-creatures  for  injuries,  as 
we  muft  be  (fo  far  as  I  can  fee)  if  we  are  not  of  a 
depraved  heart,  thefvveetnefs  of  the  divine  bounty, 
if  continued  in  life,  and  the  height  of  every  en- 
joyment that  is  pleafant  to  innocent  human  na- 
ture, would  be  as  pov/erful  incentives  to  a  proper 

regard 


141  Affli£lion  and  dsdih 

regard  to  God,  tending  as  much  to  promote  r^-n 
ligion  and  virtue,  as  to  have  the  world  filled  with 
calamity,  and  to  have  God  (x.o  ufe  the  language  of 
Hczekiah,  Ifai.  xxxviii.  13.  defcribing  death  and 
its  agonies)  as  a  lioiiy  breaking  all  our  boneSy  and  from 
day  even  to  nighty  making  an  end  of  its. 

Dr.  T.  himfelf,  p.  252,  fays,  "  That   our  fir  ft 
*^  parents  before  the  fiill   were  placed  in  a  condi- 
"  tion  proper  to  engage  their  gratitude,  love  and 
"  obedience.'*     Which  is  as  much  as  to  fay,  pro- 
per to  engage  them  to  the  exercife  and  pradlicc 
of  ail  religion.     And  if  the  paradifaical  ftate  was 
proper  to  engage  to  all  religion  and  duty,  and  men 
Hill  come  into  the  world  with  hearts  as  good  as 
the  two  firfl  of  the  fpecies,  why  is-  it  not  proper 
to  engage  them  to   it    ftiil  ?     What  need  of  {o 
vailly  changing  man's  flate,  depriving  him  of  all 
thofe  bleiiings,  and  inftead   of  them  allotting  to 
him  a  world  full  of  briars  and  thorns,  aHliclion, 
calamity  and  death,  to  engage  him  to  it  ?  The 
taking  away  of  life,  and  all  thofe  pleafant  enjoy- 
ments man  had  at  firfl:,  by  a  permanent  conftitu- 
tion,  would  be  no  ftated  bcneiit  to  mankind,  urt- 
Icfs   there  were  a  Hated  difpofition   m  them  to 
abufe  fuch  blelTings.     The  taking  them  away  is 
luppofed  to  be  a  benefit,  under  the  notion  of  their 
being  things  that  tend  to  lead  men  to  fin  :  but 
they  would  have  no  fuch  tendency,  at  leall  in  a 
Hated  manner,  unlefs  there  were  in  men  a  fixed  ten- 
dency to  make  that  unreafonable  milimprovement 
of  them.     Such  a  temper  of  mind  as  amounts  to 
a  difpolition  to  make  fuch  a  milimprovement  of 
bleflings  of  that  kind,  is  often  fpokcn  of  in  Scrip- 
ture, as  mofl  aflonifliingly  vile  and  perverfe.     So 
concerning  Ifrael's  abuling  x\\q:  bkflings  of  Ca- 
naan, that  land  flowing  w  ith  milk  and  honey ; 
their  ingratitude  in  it  is  Ipoken  of  by  the  prophets, 
as  enough  to  ailonifh  all  heaven  and  earth,  and  as 

more 


prove  original  Jin.  3^2 

nioie  than  brutifh  ftupidity  and  vilenefs.  Jer.  ii.  7. 
/  brought  them  hito  a  flentifnl  country ^  to  eat  the 
fruit  thereof^  and  the  goodnefs  thereof.  But  uchen 
ye  entered^  ye  dejlled  viy  land,  6cc.  See  tiic  follow- 
ing verfcs,   efpecially   ver,    12.     Be   ajhnijhedy   O 

ye  heavens,  at   this. So  Ifai.  i.  1 — 4.     Hear,   O 

heavens,  ajid  give  ear,  O  earth :  I  haVe  nourijljed 
and  brought  up  children,  and  they  have  rebelled  againjl 
me.  The  ox  knows  his  owner,  and  the  ajs  his  mafter's 
crib  ;  but  my  people  doth  7wt  know,  Ifrael  doth  not 
conjider.  Ah,  Jinfiil  nation!  a  people  laden  with 
iniquity,  a  feed  of  eviLdoers,  children  that  are  cor- 
rupiers  —  Compare  Dcut.  xxxii.  6 — 19.  If  it 
fliewed  fo  great  depravity,  to  be  difpofed  thus 
to  abufc  the  blcfTings  of  fo  fruitful  and  plcafant 
a  land  as  Canaan,  furely  it  would  be  an  evi- 
dence of  a  no  Icfs  aflonifhing  corruption,  to  be 
inclined  to  abufe  the  bleflings  of  Eden,  and  the 
garden  of  God  there. 

2.  If  death  be  brought  on  mankind  only  as 
a  benefit,  and  in  that  manner  which  Dr.  T.  men- 
tions, vi-z.  to  mortify  or  moderate  their  carnal 
appetites  and  affections,  wean  them  from  the 
world,  excite  them  to  fober  reflections,  and  lead 
them  to  the  fear  and  obedience  of  God,  &c. — 
is  it  not  llrange,  that  it  fhould  fall  fo  heavy  on 
infants,  ^\ho  are  not  capable  of  making  any  fuch 
improvement  of  it ;  fo  that  many  more  of  man- 
kind fuffer  death  in  infancy  than  in  any  other 
equal  part  of  the  age  of  man  ?  Our  author  fome- 
times  hints,  that  the  death  of  infants  may  be 
for  the  good  of  parents,  and  thofc  that  are 
adult,  and  may  be  for  the  corredlion  and  punilb- 
ment  of  the  fins  of  parents  :  but  hath  God  any 
need  of  fuch  methods  to  add  to  parents'  afflic- 
tions ?  Are  there  not  ways  enough  that  he  might 
increafe  their  trouble,  without  deftroying  the 
lives   of  fuch.  multitudes  of  thofc  that  are  per- 

L  fedly 


1^6  Fatherly  chajllfements 

fecTtly  innocent^  and  have  in  no  refpecl  any  fin 
belonging  to  them;  on  whom  death  comes  at  an 
age,  when  not  only  the  fubjedts  are  not  capable 
of  any  refledlion,  or  n^aking  any  improvement 
of  it,  either  in  the  fuffering,  or  expectation  of 
it ;  but  alfo  at  an  age,  when  parents  and  friends, 
who  alone  can  make  a  good  improvement,  and 
whom  Dr.  T.  fuppofes  alone  to  be  punilhed  by 
it,  fuffer  leall  by  being  bereaved  of  them;  though 
the  infants  thcmfelves  fometimes  fuffer  to  great 
extremity  ? 

3.  To  fuppofc,  as  Dr.  T.  does,  that  death  is 
brought  on  mankind  in  confequence  of  Adam^s 
lin,  not  at  all  as  a  calamity,  but  only  as  a  tavor 
and  benefit,  is  contrary  to  the  docbine  of  the 
Gofpel ;  which  teaches,  that  when  Chrifl:,  as  the 
fecond  Adam,  comes  to  remove  and  deftroy  that 
death,  which  came  by  the  firft  Adam,  he  finds 
it  not  as  a  friend,  but  an  enemy,  1  Con  xv.  22, 
"  For  as  in  Adam  all  die,  fo  in  Chrift  fliall  all 
*^  be  made  alive;**  with  ver.  25  and  26.  For  be 
7mift  rcigiiy  till  he  hath  put  all  enemies  wider  his  fcet^ 
The  laji  enemy  that  /ball  he  dejiroyed,  is  death. 

Dr.  T.  urges,  that  the  afflictions  which  man-, 
kind  are  fubjedled  to,  and  particularly  their  com- 
mon mortality,  are  reprefented  in  Scripture  as 
the  chaflifements  of  our  heavenly  father ;  and 
therefore  arc  deligned  for  our  fpiritual  good  :  and 
confequently  are  not  of  the  nature  of  punifli- 
ments.     Soinp.  68,  69.  314,315. 

Though  I  think  the  thing  alferted  far  from 
being  true,  viz,  that  the  Scripture  reprefents  the 
afflictions  of  mankind  in  general,  and  particu- 
larly their  common  mortality,  as  the-  chaftife- 
ments  of  an  heavenly  father;  yet  it  is  necdlefy 
to  frand  to  difpute  that  matter :  for  if  it  be  fo, 
it  M  ill  be  no  argument  that  the  afflictions  and 
death  of  mankind  are  not  evidences  of  their  fin- 

fulnefs. 


are  for  fin*  147 

fulncfs.     Thofe  would  be  ftrange  chadiremcnts 
from  the  hand  of  a  wife  and  good  father,   which 
are   wholly   for  nothing;  efpecially    fuch   fcvere 
chaflifements,   as-  to    break   the     child's  bones ; 
when  at  the  fime  time  the  father  does  not   fup- 
^ofe  any  guilt,  fault  or  offence,  in  any  refpect, 
belonging   to    the  child ;    but  it  is  chadifed  in 
this  terrible  manner,  only   for  fear  that   it  will 
be    faulty    hereafter.     1    fay,  thefe   would    be  a 
ftrange    fort    of  chaflifements ;    yea,  though  he 
ihould  be  able  to  make   it  up  to  the  child  after- 
wards.     Dr.   T.    tells   of   reprefentations  made 
by  the  whole  current  of  Scripture :  I  am  certain, 
it   is    not  agreeable  to  the  current  of  Scripture, 
to  reprefent  divine   fatherly  chaftifements    after 
this  manner.     It   is  true,  that  the  Scripture  fup- 
pofes   fuch   chaifenings  to  be  the  fruit  of  God's 
goodnefs;  yet  at  the   fame  time  it  evermore  re- 
prefents  them   as  being  for  the  fm  of  the  fubjecl, 
and  as  evidences   of  the   divine   difpleafure   for 
finfulnefs.     Thus  the  apoflle  in   1   Cor.  xi.   30, 
31,  32.  fpeaks   of  God's    chaftening  his    people 
by  mortal  ficknefs,  for  their  good,  thai  they  might 
not  he  condemned  with  the  zvorld,  and   yet  lignifies 
that    it  was  for  their  fin  ;  for  this  caufe  many  are 
weak  and  fckiy  among  yoii^  and  many  fie  ep  ;  that  is, 
for  the  protanenefs    and   linful    diforder  before 
mentioned.  So  Elihu,  Job.  xxxlii.  16.  &c.  fpeaks 
of  the  fame   chaftening  by  ficknefs,  as  for  men's 
good  ;    to  withdrazv  man  from   his   linful  purpofe, 
and  to   hide  pride  from  man^  and  keep  hack  his  foul 
from  the  pit ;  that  therefore  God  chajiens  man  with 
pain   on  his  led^  and  the  multitude  of  his  hones  with 
Jhong  pain.     But  thefe  chaftenings  are  for  his  iins, 
as  appears  by  what    follows,  ver.  28.     Where  it 
is  obferved,  that  when   God  by   tliis  means  ■  has 
brought   men    to    repent,  and  hiUmbly  confefs  their 
fins,  he   delivers  them.     Agnin,  the  fame  Elihu, 

L  2  "  fpeaking 


ijS  Fatherly  chdj}ife7nents 

fpcaki ng  of  the  unfailing  love  of  God  to  iS\fi 
righteous,  even  when  he  chaftens  ibeiUy  and  they 
arc  bound  in  fetters y  ami  holden  in  cords  of  ajjii^ioity 
chap,  xxxvi.  7,  &c.  yet  fpeaks  of  thcfc  chaften- 
ings  as  being  for  their  lins,  ver.  9.  Then  hejhezv- 
etb  them  their  zvork,  and  their  tranfgrelJionSy  that 
they  have  exceeded.  So  David,  Pfal.  xxx.  fpeaks 
o[  God's  chajtening  by  fore  afflictions,  as  being 
for  his  good,  and  ilfuing  joyfully  ;  and  yet  being 
the  fruit  of  God's  anger  for  his  fin,  ver.  5.  God's 
anger  endure th  hut  for  a  moment ^  tzc. — Compare 
Plal.  cxix.  67,  71,  y^.  God's  fatherly  chalfife- 
inents  are  fpoken  of  as  being  for  fin,  2  Sam.  vii. 
14,  15.  Izvillbe  his  father,  and  he  fo all  be  7ny  fon. 
If  he  commit  iniquity,  /  will  chaften  him  with  the 
rod  of  meUy  and  with  the  ftripes  of  the  children  of 
7nen ;  but  my  mercy  fhall  not  depart  azvay  from  him. 
So  the  prophet  Jeremiah  fpeaks  of  the  great  af- 
fliction that  God's  people  of  the  young  generation 
fuifered  in  the  time  of  the  captivity,  as  being 
for  their  good,  Lam.  iii.  25,  &c.  But  yet  thefe 
chaftifcments  are  fpoken  of  as  being  for  their 
lin :  fee  efpccially  ver.  39,40.  So  Chrill:  fays. 
Rev.  ii.  19.  As  many  as  I  love,  I  rebuke  and  chaften. 
But  the  words  following  fliew,  that  thele  chaflen- 
ings  from  Jove  are  for  lin  that  fliould  be  repented 
of:  be  "zealous  therefore,  and  repent.  And  though 
Chrift  tells  us,  they  are  blelfed  that  are  perfecuted 
for  righteoufnefs  fake,  and  have  reafon  to  rejoice 
and  be  exceeding  glad  ;  yet  even  the  perfecu- 
tions  of  God's  people,  as  ordered  in  divine  Pro- 
vidence, are  fpoken  of  as  divine  chaftenings  for 
fin,  like  the  juil  correcftions  of  a  father,  when 
the  children  defcrve  them,  Heb.  xii.  The 
apoftle  there,  fpeaking  to  the  Chriilians,  con- 
cerning the  perfecutions  which  they  fjflered, 
calls  their  futfcrings  by  the  name  of  divine  re^ 
bukes :  ^\ivz\i    implies   tefli tying  againft   a  fault  z 

and' 


ahlI  that  they  may  not  be  difcouragcd,  puts  them 
ill  mind,  that  tc/^w/  the  Lord  loves ^  he  cbajlenSy  and 
Jcourgeth  every  Jon  that  he  n'ceiveth.  It  is  aifo 
very  plain,  that  the  perfecutions  of  God's 
people,  as  they  are  from  the  difpoiing  hand  ot 
God,  are  chalUfements  for  iin,  trom  i  Pet.  iv. 
17,  18,  compared  with  Prov.  xi.  31.  See  alfo 
Pfal.  Ixix.  4 — 9. 

If  divine  chaflifemcnts  in  general  are  certain 
evidences  that  the  fubjecls  are  not  wholly  with- 
out fm,  fome  way  belonging  to  them,  then  in  a 
peculiar  manner  is  death  To  •,  for  thcfe  reafons  : 

(1.)  Becaufe  flaying,  or  delivering  to  death, 
is  often  fpoken  of  as  in  general  a  more  awful 
thing  than  the  chaftifements  that  are  endured 
in  this  life.  So  Pfal.  cxviii.  17,18,  1  Jhall  not 
diey  but  livey  and  declare  the  zvorks  of  the  Lord.  The 
Lord  hath  chaftened  me  fore  ;  but  he  bath  not  given 
me  over  unto  death.  So  the  Pfalmift  in  Plal. 
Ixxxviii.  15.  fetting  forth  the  extremity  of  his 
afflidion,  reprefents  it  by  this,  that  it  was  next 
to  death.  /  ara  ajjiicledy  and  ready  to  die, — while 
I  fiffer  thy  terrorSy  I  am  diftracied.  So  David, 
1  Sam.  XX.  3.  So  pod's  tendernefs  towards 
perfons  under  chaftifement,  is  from  time  to  time 
iet.forth  by  that,  that  he  did  not  proceed  fo  far  as 
to  make  an  end  of  them  by  death  ;  as  in  Pfal. 
Ixxviii.  38,  39.  and  Pfal.  ciii.  9.  with  ver.  14, 
15.  Pfal.  XXX.  2,  3.  9.  Job  xxxiii.  22,  23,  24. 
So  we  have  God's  people  often  praying,  when 
wnder  great  afliidion,  that  God  would  not  pro- 
ceed to  this,  as  being  the  grcateft  extremity, 
Pfal.  xiii.  3.  Confidery  and  hear  me ,  O  Lord  my  God; 
lighten  mine  eyes,  left  1  fteep  the  flee p  of  death.  So 
Job.  X.  9.  Pfal.  vi,  1 — 5.  and  Ixxxviii.  9,  10,  11. 
cxliii.  7. 

Efpecially  may  death  be  looked  upon  as  the 
moft   extreme   of  all   temporal    fuiierings,  when 

L  3  a;  tended 


150  The  death  of  infants  proves 

attended  "with  fuch  dreadful  circumflances,  and 
extreme  pains,  as  thofe  with  which  Providence 
fometimcs  brings  it  on  infants  ^  as  on  the  child- 
ren that  Avere  offered  up  to  Moloch^  and  fome 
other  idols,  who  were  tormented  to  death  in 
burning  brafs.  Dr.  T.  fays,  p.  359  and  404. 
*'  The  Lord  of  all  Being  can  never  want  time 
**  and  place  and  power  to  compenfiite  abundantly 
"  any  fufferings  infants  now  undergo  in  fubfer- 
"  viency  to  his  good  Providence."  But  there 
are  no  bounds  to  fuch  a  licence,  in  evading  evi- 
dences from  fact.  It  might  as  well  be  faid,  that 
there  is  not  and  cannot  be  any  fuch  thing  as  evi^ 
dence,  from  events,  of  God's  difpleafure;  which 
is  moll:  contrary  to  the  whole  current  of  Scrip- 
ture, as  may  appear  in  part  from  things  which 
have  been  obferved.  This  gentleman  might  as 
well  go  further  ffill,  and  fay,  that  God  may  call 
guiltlefs  pcrfons  into  hell-fire,  to  remain  there 
in  the  mort  unutterable  torments  for  ages  of 
ages  (which  bear  no  greater  proportion  to  etern- 
ity than  a  quarter  of  an  hour)  ;  and  if  he  does 
fo,  it  is  no  evidence  of  God's  difpleafure  ;  be- 
caufe  he  can  never  want  time,  place  and  power, 
abundantly  to  compenfate  their  fufferings  after- 
W'-ards.  if  it  be  fo,  it  is  not  to  the  purpofe,^  as 
long  as  the  Scripture  does  fo  abundantly  teach 
us  to  look  on  great  calamities  and  fufferings 
which  God  brings  on  men,  efpecially  death,  as 
marks  of  his  difpleafure  for  fm,  and  for  lin  be-, 
longing  to  them  that  fuffer. 

(2.)  Another  thing,  which  may  well  lead  us 
to  fuppofe  death,  in  a  peculiar  manner,  above 
other  temporal  fufferings,  intended  as  a  tefli- 
mony  of  God's  difpleafure  for  fm,  is,  that  de^th 
is  a  thing  attended  with  that  awful  appearance, 
that  gloomy  and  terrible  afpec^,  that  naturally 
fugireits   to  our  minds   God's  awful  difpleafure. 

Which 


qrigtndl  Jin.  l  - 1 

Which  is  a  thing  that  Dr.  T.  him felf  takes  par- 
ticular notice  of,  p.  6g.  Speaking  of  death, 
*'  Herein,  fays  he,  have  we  before  our  c\cs  a 
**  itriking  demonllration,  that  fin  is  inliaitcly 
"  hateful  to  God,  and  the  corruption  and  ruin 
<*  of  our  nature. — Nothing  is  more  proper  than 
*'  fuch  a  fight  to  give  us  the  utmoil  abhorrence 
'**  of  all  iniquity,  &c."  Now  if  death  be  no  tef- 
timony  of  God's  difpleafure  for  iin,  no  evidence 
that  the  fubjec't  is  looked  upon  by  him  who  in- 
fli(^ts  it,  as  any  other  than  perfectly  innocent, 
free  from  all  manner  of  imputation  of  guilt, 
and  treated  only  as  an  objed  of  favor,  is  it  not 
ftrange,  that  God  fliould  annex  to  it  fuch  atfecl- 
ing  appearances  of  his  hatred  and  anger  for  fm, 
more  than  to  other  chaftifements  ?  which  yet 
the  Scripture  teaches  us  are  always  for  Iin.  Thefe 
gloomy  and  ftriking  manifellations  of  God's 
hatred  of  fin  attending  death,  are  equivalent  to 
awful  frowns  of  God  attending  the  flrokc  of 
his  hand.  If  we  fhould  fee  a  wife  and  juil  fa- 
ther chaftiling  his  child,  mixing  terrible  frowns 
with  ftevere  llrokes,  we  fhould  juftly  argue,  that 
the  father  confidered  his  child  as  having  fome- 
thing  in  him  difpleafing  to  him,  and  that  he 
did  not  thus  treat  his  child  only  under  a  notion 
of  mortifying  him,  and  preventing  his  being 
faulty  hereafter,  and  making  it  up  to  him  after- 
wards, when  he  had  been  perfe(5t:ly  innocent,  and 
without  fault,  either  of  acftion  or  difpolition 
hitherto. 

We  may  w'ell  argue  from  thefe  things,  that  in- 
fants are  not  looked  upon  by  God  as  linlefs,  but 
that  they  are  by  nature  children  of  wrath,  feeing 
this  terrible  evil  comes  fo  heavily  on  mankind  in 
infancy.  But  befides  thefe  things,  which  are  ob- 
fervablc  concerning  the  mortality  of  infants  in 
general,   there  are  fome  particular  cafes  of  the 

L  4  death 


152  Of  the  infants  ^ Sodom 

death  of  infants,  which  the  Scripture  fets  before 
us,  that  aie  attended  \^ith  circunrjftances,  in  a  pe- 
cuhar  manner,  giving  evidences  of  thefinfuhiefs  of 
fuch,  and  their  jufb  expofednefs  to  divine  wrath. 
As   particuhirly, 

The  dc(lro)  ing  the  infants  in  Sodom,  and  the 
neighbouring  cities  :  which  cities,  deflroyed  in 
fo  extraordinary,  miraculous  and  awful  a  manner, 
are  iti  forth  as  a  lignal  example  of  God's  dread- 
ful vengeance  for  lin  to  the  world  in  all  genera- 
tions ;  agreeable  to  that  of  the  apoftle,  Jude,  ver.  7. 
God  did  not  reprove,  but  manifeftly  countenanced 
Abraham,  when  he  faid,  with  refpecl  to  the  de- 
flrudlion  of  Sodom  (Gen.  xviii.  23,  25.)  Wilt 
ihoii  deftroy  the  righteous  with  the  wicked? — That  be 
far  from  thee  to  do  after  this  manner y  to  flay  the  rights 
eous  with  the  wicked^  and  that  the  righteous  Jlooujd 
be  as  the  wicked^  that  be  far  from  ihee.  Shall  not  the 
judge  of  all  the  earth  do  right  P  Abraham's  words 
imply  that  God  v.ould  not  deflroy  the  innocent 
with  the  guilty.  We  may  well  uJiderlf a.nd  inno-. 
cent  as  included  in  the  word  righteous y  according 
to  the  language  ufual  in  Scripture,  in  fpeaking 
of  fuch  cafes  of  judgment  and  .puniiliment  ;  as  is 
plain  in  Gen.  xx.  4.  Exod.  xxiji.  7.  Deut.  xxv.  1. 
2  Sam.  iv.  11.  2  Chron.  vi.  23.  and  Prov.  xviii.  5. 
Eliphaz  fays,  Job  iv.  7.  Who  ever  pcrijhedy  being 
innocent  ?  or  where  zvere  the  righteous  cut  off  F 
We  fee  what  great  care  God  took  that  Lot 
ihould  not  be  involved  in  that  deftrudion.  He 
was  miraculoufly  refcued  by  angels,  fent  on  pur- 
pofe  ;  who  laid  hold  on  him,  and  brought  him, 
and  fet  him  without  the  gates  of  the  city  ;  and 
told  him  that  they  could  do  nothing  till  he  was 
out  of  the  way.  Gen.  xix.  22.  And  not  only 
was  he  thus  miraculoufly  delivered,  but  his  two 
wicked  daughters  for  his  fake.  The  whole  affair, 
both  the  deftrudtion,  and  the  refcue  of  them  that 

efcaped^ 


and  of  the  Old  World.  ;i53 

cfcaped,  was  miraculous :  and  God  could  as  eafily 
have  delivered  the  infants  ^\  hich  were  m  thole 
cities.  And  if  they  had  been  without  iin,  their 
perfed  innocency,  one  fliould  think,  would 
have  pleaded  nuich  more  ftrongly  for  them,  than 
thofe  lewd  women's  relation  to  Lot  pleaded  for 
them.  When  in  fuch  a  cafe,  \^e  mult  fuppofc 
thefe  infants  much  further  from  deferving  to  be 
involved  in  that  deftruchon,  than  even  Lot  him- 
felf.  To  fay  here,  that  God  could  make  it  up  to 
thofe  infants  in  another  world,  mufl:  be  an  in- 
iuflicient  reply.  For  lb  he  could  as  caiily  have 
made  it  up  to  Lot,  or  to  ten  or  fifty  righteous^  if 
they  had  been  delfroyed  in  the  fame  fire  :  never- 
thelefs  it  is  plainly  lignified,  that  this  would 
not  have  been  agreeable  to  the  wife  and  holy 
proceedings  of  the  Judge  of  all  the  earth. 

Since  God  declared,  that  if  there  had  been 
found  but  ten  righteous  In  Sodom,  he  would 
have  fpared  the  whole  city  for  their  fake,  may 
we  not  well  fuppofe,  if  infants  are  perfedly  in^ 
nocent,  that  he  would  have  fpared  the  old  worlds 
m  which  there  were,  without  doubt,  many  hun- 
dred thoufand  infmts,  and  in  general,  one  in 
every  family,  v.hofe  perfect  innocence  pleaded 
for  its  prefervation  ?  Efpecially  when  fuch  vail 
care  was  taken  to  fave  Noah  and  his  family 
(fome  of  whom,  one  at  leafl,  feem  to  have  been 
none  of  the  beft),  that  they  might  not  be  in- 
volved in  that  deflrudtion.  If  the  perfecl  fin- 
lelfnefs  of  infants  had  been  a  notion  entertained 
among  the  people  of  God  of  old,  in  the  ages 
next  following  the  flood,  handed  down  from. 
Noah  and  his  children,  v»  ho  well  knew  that  vail 
multitudes  of  infants  pcrilhed  in  the  flood,  is  it 
likely  that  Eliphaz,  who  lived  within  a  few  ge- 
nerations of  Shem  and  Noah,  would  have  faid  to 
Job,  as  he  does  in  the  forcmentioncd  Job  iv.  7. 

/>'  'ho 


154     ^f  ^^^  infants  of  Canaan,  Egypt, 

IVbo  ever  perifjed^  being  innocent  ?  and  when  v:ere 
the  righteous  cut  off?  Eipccially  lince  in  the  fame 
difcoLirfe  (chap.  v.  i.)  he  appeals  to  the  tra- 
ditions of  the  ancients  for  a  confirmation  of  this 
very  point;  as  he  alfo  does  in  chap,  xv,  7, — 10. 
and  xxii.  15,  16.  In  which  laft  place,  he  men- 
tions that  very  thing,  the  deftruclion  of  the 
wicked  by  the  flood,  as  an  initance  of  that  pe- 
rifhing  of  the  wicked,  which  he  fuppofes  to  be 
peculiar  to  them,  for  Job's  conviction ;  in  which 
the  zvicked  were  cut  dozen  out  of  time y  their  fowida^ 
iion  being  overflowed  with  a  flood.  Where  it  is  alfo 
obfervable,  that  he  fpeaks  of  fuch  an  untimelinefi 
oi  death  as  they  fuflered  by  the  flood,  as  one  evi^ 
dence  of  guilt;  as  he  alfo  does,  chap.  xv.  32,  33, 
Jt  Jhallbe  accomplifjed  brfore  his  time  ;  and  his  branch 
JJoall  7iot  be  green.  But  thofe  that  were  deflroycd 
by  the  flood  in  infancy,  above  all  the  reft  were 
ait  down  out  of  time ;  when  inftead  of  living  above 
nine  hundred  years,  according  to  the  common 
period  of  man's  life,  many  were  cut  down  before 
they  were  one  year  old. 

And  when  God  executed  vengeance  on  the 
ancient  inhabitants  of  Canaan,  not  only  did  he  not 
fpare  their  cities  and  families  for  the  fake  of  the 
infants  that  were  therein,  nor  take  any  care  that 
they  fhould  not  be  involved  in  the  deftruclion  j 
but  often  with  particular  care  repeated  his  ex- 
prcfs  commands,  that  their  infants  Ihould  not  be 
fpared,  but  fliould  be  utterly  deflroyed,  without 
any  pity;  while  Rahab  the  harlot  (who  had  been 
far  from  innocence,  though  flie  exprefTcd  her 
faith  in  entertaining,  and  fafely  difmifTmg  the 
fpies)  was  preferved,  and  all  her  friends  for  her 
fake.  And  when  God  executed  his  wrath  on  the 
Egyptians  by  flaying  their  firft  born,  though  the 
children  of  Ifrael,  who  were  mofl  of  them  wicked 
jnen,    as  was    before  fliewn,    were   wonderfully 

fpared^ 


and  Jerufalcm.  1^5 

fpared  by  the  deflroying  angel,  yet  fuch  fird:  born 
of  the  Egyptians  as  were  intants,  were  not  fpared. 
They  not  only  were  not  rel'cued  by  the  angel,  and 
no  miracle  wrought  to  fave  them  (as  was  ob^ 
ferved  in  the  cale  of  the  infants  of  Sodom),  but 
the  angel  deltroyed  them  by  his  own  imme- 
diate hand,  and  a  miracle  was  wrought  to  kill 
them. 

Here  not  to  ftay  to  be  particular  concerning 
the  command  by  Mofes,  concerning  the  dcfiruc- 
tion  of  the  infants  of  the  Midianites,  Num. 
xxxi.  17.  And  that  given  to  Saul  to  defcroy  all 
the  infants  of  the  Amalekites,  1  Sam.  xv.  3. 
and  what  is  faid  concerning  Edom,  Pfal.  cxxxvii.  4. 
Happy  Jhall  he  be  that  fljall  take  thy  little  oneSy  and 
iiajb  ihem  againfi  the  Jhnes. — I  proceed  to  take  r#- 
tice  of  fomething  remarkable  concerning  the  de- 
ftrudlion  of  Jerufalem,  reprefented  in  Ezek.  ix. 
when  command  was  given  to  them  that  had 
charge  over  the  city,  to  dellroy  the  inhabitants, 
ver.  1 — 8.  And  this  reafon  is  given  for  it,  that 
their  iniquity  required  it,  and  it  Vvas  a  jufl  re- 
compence  of  their  fm,  ver.  9,  10.  And  God  at 
the  fame  time  was  mofl  particular  and  exacl  in 
his  care  that  fuch  Ihould  by  no  means  be  in- 
volved in  the  daughter,  as  had  proved  by  their 
behavior,  that  they  W'ere  not  partakers  in  the 
abominations  of  the  city.  Command  vvas  given 
to  the  angel,  to  go  through  the  city,  and  fet  a 
mark  upon  their  foreheads,  and  the  deflroying 
angel  had  a  ftricl  charge  not  to  come  near  any 
man  on  whom  was  the  mark  ;  yet  the  infants 
were  not  marked,  nor  a  word  laid  of  fparing 
them  :  on  the  contrary,  infants  were  exprefiy 
mentioned  as  thofe  that  Ihould  be  utterly  de- 
ilroyed,  without  pity.  ver.  5,  6.  Go  through  the 
cityy  and  finite  :  let  not  your  eye  Jpurey  neither  have 
ye  pity,     SUiy  utterly  old  and  young,  both  711  aids  and 

little 


^5^         ^f  ^'^'^  vifants  c?/ Jerufalcm. 

little  children  :  hut  come  wt^near  any  man  upon  zvbom 
is  the  mark. 

And  if  any  fhould  fufpcfl  that  fuch  inflanccs 
as  thefe  were  peculiar  to  a  more  fevere  difpcn- 
fation,  under  the  Old  Teftamcnt,  let  us  conlidcr 
a  remarkable  inllance  in  the  days  of  the  glorious 
Gofpel  of  the  grace  of  God ;  even  the  laft  deflruc- 
tion  of  Jerufaleni ;  which  was  far  more  terrible, 
and  with  greater  teflimonies  of  God's  wrath  and 
indignation,  than  the  deftruc^tion  of  Sodom,  or 
of  Jerufalem  in  Nebuchadnezzar's  time,  or  any 
thing  that  ever  had  happened  to  any  city  or  peo- 
ple, from  the  beginning  of  the  world  to  that 
time:  agreeable  to  Matth.  xxiv.  21.  and  Luke 
xxi.  22,  23.  But  at  that  time  particular  care 
A^s  taken  to  diftinguifli  and  deliver  God's  peo- 
ple, as  was  foretold,  Dan.  xii.  1.  And  we  have 
in  the  New  Teflament  a  particular  account  of  the 
care  Chrift  took  for  the  prefervation  of  his  fol- 
lowers :  he  gave  them  a  iign,  by  which  they 
might  know  when  the  defolation  of  the  city  was 
nigh,  that  they  that  were  in  Jeruflilcm  might  Hee 
to  the  mountains,  and  efcape.  And  as  hiilory 
gives  account,  the  Chriitians  followed  the  di- 
redlions  given,  and  efcapcd  to  a  place  in  the 
mountains  called  Pella,  and  v»'ere  prcferved.  Yet 
no  care  was  taken  to  prcfcrve  the  infants  of  the 
city  in  general  ;  but  according  to  the  predic- 
tions of  that  event,  they  were  involved  with 
others  in  that  great  deflruvftion  :  fo  heavily  did 
the  calamity  fall  upon  them,  that  thofc  words 
'svere  verified,  Luke  xxiii.  29.  Behold  the  days 
are  comings  in  zvhich  they  JhalL  fay^  Bleffed  are  the 
harreUy  and  the  ivomhs  that  never  bare,  and  the  paps 
zvhich  never  gave  fuck.  And  that  prophecy  in 
Deut.  xxxii.  21, — 25.  which  has  undoubtedly 
fpecial  refpecl  to  this  very  time,  and  is  io  ap- 
plied by  the  bell  commentators.     /  .will  provoke 

them 


Of  the  infants  ^Jerufalcin.  1^7 

them  to  jealoufy,  with   thofe   that  are  not  a  people  : 

Vor  a  fire  is  kindled  in  mine  anger — and  it  Jhall 

burn  to  the  lowejl  hell.  I  will  heap  mif chiefs  upon 
ihem  :  I  will  fpend  mine  arrows  upon  them.  They 
Jhall  be  burnt  with  hunger y  and  devoured  with  burning 
hcaty  and  bitter  deftruolion. — The  /word  without ,  and 
terror  z-ciihin^  fiall  defiroy  both  the  young  man  and  the 
virgin^  the  luckiing  alfo^  with  the  man  of  grey  hairs. 
And  it  appears  by  the  hiftory  of  that  deftrudlion, 
that  at  that  time  was  a  remarkable  fullilment  of 
that  in  Deut.  xxviii.  53 — ^'].  cowc tx\\\x\^  parents 
eating  their  children  in  the  Jiege^  and  the  tender  and 
delicate  woman  eating  her  new-horn  child.  And 
here  it  muft  be  remembered,  that  thefe  very  de- 
ft ruciiions  of  that  city  and  land  are  fpoken  of  in 
thofe  places  forementioned,  as  clear  evidences  of 
Cod's  wrath  to  all  nations,  which  fhall  behold 
them.  And  if  fo,  they  were  evidences  of  God's 
wrath  towards  infants ;  who,  equally  with  the 
refl:,  were  the  fubjedls  of  the  deflruction.  If  a  par- 
ticular kind  or  rank  of  perfons,  which  made  a 
very  confiderable  part  of  the  inhabitants,  were  from 
time  to  time  partakers  of  the  overthrow,  without 
any  diiiinclion  made  in  divine  Providence,  and 
yet  ^his  was  no  evidence  at  all  of  God.'s  difplea- 
lure  with  any  of  them  ;  then  a  being  the  fub- 
je<^is  of  fuch  a  calamity  could  not  be  an  evi- 
dence of  God's  wrath  againlf  any  of  the  inhabi- 
tants, to  the  reafon  ai all  nations,  or  any  nation, 
or  fo  much  as  one  pcrfon. 


PART 


L  ^58  3 


PART    II. 

Containing  Obfervations  on  particular  Parts 
of  the  Ho/y  Scripture,  which  prove  the 
Doftrine  of  Original  Sin. 

CHAP.     I. 

Ohfervations  relating  to  Things  contairied  in  the  threC 
firft  Chapters  of  Genelis,  vMh  Reference  to  the 
Doclrlne  of  Original  Sin» 

S  E  C  T.      I. 

Concerning  Original  Righteoufnefs  ;  and  whether 
our  firft  Parents  were  created  with  Right eoitjnefs 
or  moral  Re^ittide  of  Heart  f 

THE  doctrine  o{ Original  Righteoufnefs ^  or  the 
creation  of  our  firft  parents  with  holy  prin- 
ciples and  difpofitions,  has  a  clofe  connexion,  in 
feveral  refpects,  with  the  doclrine  of  original  iin. 
Dr.  T.  was  fenfible  of  this  ;  and  accordingly  he 
nrenuoufly  oppofes  this  dodtrine,  in  his  book 
againft  original  Iin.  And  therefore  in  handling 
the  fubjed:,  I  would  in  the  firft  place  remove  this 
author's  main  objedion  againft  this  doiftrine  : 
and  then  fnew  how  the  doclrine  may  be  inferred 
from  the  account  which  Mofes  gives  us,  in  the 
three  firft  chapters  of  Genefis, 

Dr.  T — r's  grand  objeclion  againft  this  doc- 
trine, which  he  abundantly  infills  on,    is  this : 

that 


Of  original  righteoufnefs  159 

that  it  is  utterly  inconliftent  with  the  nature  of 
virtue,  that  it  lliould  be  con-created  with  any 
perfon  ;  becauie  if  fo,  it  mull  be  by  an  act  o\ 
God's  abfolute  power,  without  our  knowledge  or 
concurrence  ;  and  that  moral  virtue,,  in  its  very 
nature  implieth  the  choice  and  confent  of  the 
moral  agent,  without  which  it  cannot  be  virtue 
and  holincfs  :  that  a  necelfary  holinefs  is  no  ho- 
linefs.  So  p.  179,  180.  Where  he  obferves, 
'*  That  Adam  mufl  exift,  he  mull  be  created  ; 
"  yea  he  mult  exercife  thought  and  refiection, 
"  before  he  was  righteous."  See  alfo  p.  250,  251. 
In  p.  437,  he  fays,  "  To  fay,  that  God  not  only 
*'  endowed  Adam  with  a  capacity  of  being  right- 
*^  eous,  but  moreover  that  righteoufnefs  and  true 
"  holinefs  were  created  with  him,  or  wrought 
*^  into  his  nature,  at  the  f\me  time  he  was  made, 
*'  is  to  affirm  a  contradiction,  or  what  is  incon- 
*^  liftcnt  with  the  very  nature  of  righteoufnefs." 
And  \n  like  manner  Dr.  Turabull  in  many  places 
infifrs  upon  it,  that  it  is  necelfary  to  the  very 
being  of  virtue,  that  it  be  owing  to  our  own 
choice,  and  diligent  culture. 

With  refpecl:  to  this  I  would  obferve,  that  it 
conlids  in  a  notion  of  virtue  quite  inconliftent 
with  the  nature  of  things,  and  the  common  no- 
tions of  mankind  ;  and  alfo  inconliilent  with  Dr, 
T* — *s  own  notions  of  virtue.  Therefore,  if  it 
be  truly  fo,  that  to  affirm  that  to  be  virtue  or 
holinefs  which  is  not  the  fruit  of  preceding 
thought,  refleclion  and  choice,  is  to  affirm  a 
contradiction,  I  Ihall  flicw  plainly,  that  for  him 
to  affirm  other  wife,  is  a  contradiction  to  him- 
felf 

In  the  firll  place,  I  think  it  a  contradiction  to 
the  nature  of  things,  as  judged  of  by  the  comnjon 
^Qx\{t  of  mankind.  It  is  agreeable  to  the  fenfe 
of  the  minds  of  men  in  ail  nations  and  ages,  not 


l6o  Of  original  rigliteoufnefi. 

only  that  the  fruit  or  effed:  of  a  good  choice  \% 
virtuous,  but  the  good  choice  itfelt,  from  whence 
that  cffed:  proceeds  ;  yea,  and  not  only  fo,  but 
alio  the  antecedent  good  difpofition,  temper  or 
atfcvftion  of  mind^  from  whence  proceeds  that 
good  choice,  is  virtuous.  This  is  the  general 
notion,  not  that  principles  derive  their  goodnefs 
from  actions,  but  that  adlidns  derive  their  good- 
nefs from  the  principles  whence  they  proceed  • 
and  fo  that  the  a6l  of  chuling  that  which  is  gobd, 
is  no  further  virtuous  than  it  proceeds  from 
a  good  principle,  or  virtuous  difpolition  of  mind. 
Which  fuppofes,  that  a  virtuous  difpofition  of 
mind  may  be  before  a  virtuous  acl  of  choice; 
and  that  therefore  it  is  not  necelTary  that  there 
fnould  firfl:  be  thought,  reflection  and  choice, 
before  there  can  be  any  virtuous  difpofition.  If 
the  choice  be  firfl:,  before  the  exiftence  of  a  good 
difpofition  of  .heart,  what  fignifies  that  choice  ? 
There  can,  according  to  our  natural  notions,  be 
no  virtue  in  a  choice  which  proceeds  from  no 
virtuous  principle,  but  from  mere  felf-love,  am- 
bition, or  fome  animal  appetite.  And  therefore 
a  virtuous  temper  of  mind  may  be  before  a  good 
action  of  choice,  as  a  tree  may  be  before  the 
fruit,  and  the  fountain  before  the  flream  w^hich 
proceeds  from  it. 

The  following  things  in  Mr.  Hutchefon*s  in- 
quiry concerning  moral  good  and  evil,  are  evi- 
dently agreeable  to  the  nature  of  things,  and  the 
voice  of  human  fenfe  and  reafon.  SecL  II.  p.  132, 
133.  "  Every  adlion  which  we  apprehend  as  ei- 
"  ther  morally  good  or  evil,  is  always  fuppofed 
**  to  fior..-)  jrom  fome  affections  towards  feniitive 
*'  natures.  And  whatever  we  call  virtue  or  vice, 
"  is  either  fome  fuch  affedlion,  or  fome  adlion 
"  conjequcnt  upon  it. — All  the  actions  counted  re- 
<*  ligious  in  any  country,  are  fuppofed   by  thofe 

'  **  who 


Of  original  righteoufnefs.  i6l 

*^^  who  count  them  fo,  to  flow  froyn  fomc  affcc- 
^'  tions  towards  the  Deity  :  and  whatever  we  call 
"  fociai  virtue,  we  llili  fuppofe  to  flow  from  affcc- 
**  tions  towards  our  lellow-creatures. — Prudence, 
**  if  it  is  only  employed  in  promoting  private  in- 
**  tered,  is  never  imagined  to  be  a  virtue."  In 
thefc  things  Dr.  Turnbull  exprefly  agrees  with 
Mr.  Hutchefon,  who  is  his  admired  author*. 

If  a  virtuous  difpofition  or  affediion  is  before 
a(fbs  that  proceed  from  it,  then  they  are  before 
thofe  virtuous  acfts  of  choice  which  proceed  from 
it.  And  therefore  there  is  no  neceflity  that  all 
virtuous  difpoli tions  or  aifedions  fliould  be  the 
eitecl  of  choice  :  and  fo  no  fuch  fuppofed  necef- 
lity can  be  a  good  objeclion  againll:  fuch  a  dif- 
polition's  being  natural,  or  from  a  kind  of  in- 
ftincl,  implanted  in  the  mind  in  its  creation. 
Agreeable  to  what  Mr.  Hutchefon  fays  (ibid. 
^^di.  III.  p.  196,  197.)  ^'  1  know  not,  fays  he, 
**  for  what  rcalbn  fome  will  not  allow  that  to  be 
*'  virtue,  which  flows  from  inftincl:  or  paflions. 
^*  But  how  do  they  help  thcmfelves  ?  Ihey  fay, 
"  virtue  arifes  from  reafon.  What  is  rcafon,  but 
**  the  fagacity  we  h^ve  in  profecuting  any  end  ? 
**  The  ultimate  end  propofed  by  common  mo- 
**  ralifls,  is  the  happinefs  of  the  agent  himfelf. 
*'  And  this  certainly  he  is  determined  to  purfue 
"  from  infHnCl.  Now  may  not  another  iniliiKfl 
*'  towards  the  public,  or  the  good  of  others,  be 
"  as  proper  a  principle  of  virtue,  as  the  inftinvil 
"  towards  private  happinefs? — If  it  be  laid,  that 
**  actions  from  inftinv^l  are  not  the  effect  of  pru- 
**  dence  and  choice,  this  objeclion  will  hold  full 
•'  as  lirongly  againll  the  actions  which  Mow  from 
«  felf-Iove.*' 

*  Mor.?hil.  p.  112, — 115.  p.  142.   et  alibi pifj/im. 

M  And 


1D2       GfDr,  T— rs  grand  argument 

And  ifwc  confider  what  Dr.  T.  declares  as  \\\i 
own  notion  of  the  efTence  of  virtue,  we  ihalT 
find,  what  he  fo  confidently  and  often  affirms,  of 
its  being  clTential  to  all  virtue  that  it  fliould  fol- 
low choice  and  proceed  from  it,  is  no  lefs  re- 
pugnant to  that^  ttoi  it  is  to  the  nature  of  things, 
and  the  general  notions  of  mankind.  For  it  is  his- 
notion,  as  well  as  Mr.  Hutchefon's^  that  the  ef- 
fence  of  virtue  lies  in  good  affeflion^  and  particu- 
larly in  benevolence  or  love :  as  he  very  fully  de- 
clares in  thefe  words  in  his  key*,  "That  the 
"  word  that  lignifies  goodnefs  and  mercy,  fhould 
"  alfo  fignify  moral  recftitude  in  general,  will  not 
•^  fccm  ilrange,  if  wc  conlider  that  love  is  the 
"  fulfilling  of  the  law.  Goodnefs  according  ta 
*'  the  fenfe  of  Scripture,  and  the  nature  of  things, 
*' includes  all  moral  reofitude ;  which  I  reckon, 
**  may  every  part  of  it,  where  it  is  true  and  genu- 
"  ine,  be  refolved  into  this  Jingle  prijiciplr.''  If  it 
be  fo  indeed,,  then  certainly  no  adl  whatfoever 
can  have  moral  re^iinde^  but  what  proceeds  from 
this  principle.  And  confequently  no  adl  of  vo> 
lition  or  choice  can  have  any  moral  reclitude, 
that  takes  place  before  this  principle  exifts.  And 
yet  he  mod  confidently  affirms,  that  thought,  re- 
flediion  and  choice  mufl:  go  before  virtue>  and 
that  all  virtue  or  rightcoufnefs  mult  be  the  fruit 
of  preceding  choice.  This  brings  his  fcheme 
to  an  evident  contradidton.  For  no  adt  of  choice 
can  be  virtuous  but  what  proceeds  from  a  prin- 
ciple of  benevolence  or  love;  for  he  infifls  that 
all  genuine  moral  redlitude,  in  every  part  of  it, 
is  refolved  into  this  fingle  principle:  and  yet  the 
principle  of  benevolence  itfelf  cannot  be  virtu- 
ous, unlefs  it  proceeds  from  choice  ;  for  he  af- 
firms, that  nothing  can  have  the  nature  of  virtue 

*  Marginal  Note  annexed  to  •{.  -^^16. 

tut 


cigainjl  original  rightcoufnefs.         163 

but  what  comes  from  choice.  So  that  virtuous 
love,  as  the  principle  of  all  virtue,  muft  go  be- 
fore virtuous  choice,  and  be  the  principle  or 
fpring  of  it ;  and  yet  virtuous  choice  muft  go 
before  virtuous  benevolence,  and  be  the  fpring 
of  that.  \i  a  virtuous  adl  of  choice  goes  before 
a  principle  of  benevolence,  and  produces  it, 
then  this  virtuous  adl  is  fomething  diilind  from 
that  principle  which  follows  it,  and  is  its  effcd. 
So  that  here  is  at  lead  one  part  of  virtue,  yea,  the 
fpring  and  fource  of  all  virtue,  vix.  a  virtuous 
choice,  that  cannot  be  rcfolved  into  that  lingle 
principle  of  love. 

Here  alfo  it  is  worthy  to  be  obferved,  that  Dr. 
T.  p.  128,  fays.  The  caufe  of  every  effe5i  alone, 
is  chargeable  with  the  effecl  it  producethy  or  zvhich 
proceedethfrom  it :  and  fo  he  argues,  that  if  the 
etfcd  be  bad,  the  caufe  alone  is  linful.  Accord- 
ing to  which  rcafoning,  when  the  effedl  is  good, 
the  caufe  alone  is  righteous  or  virtuous ;  to  the 
caufe  is  to  be  afcribed  all  the  praife  of  the  good 
effecl:  it  produceth.  And  by  the  lame  reafoning 
it  will  follow,  that  if,  as  Dr.  T.  fays,  Adam  mult 
chufe  to  be  righteous,  before  he  was  righteous, 
and  if  it  be  elFential  to  the  nature  of  rightcouf- 
nefs or  moral  reclitude,  that  it  be  the  effecl  of 
choice,  and  hence  a  principle  of  benevolence 
cannot  have  moral  rectitude,  unlefs  it  proceeds 
from  choice  ;  then  not  to  the  principle  of  bene- 
volence, which  IS  the  effedl,  but  to  the  foregoing 
choice  alone,  is  to  be  afcribed  all  the  virtue  or 
rightcoufnefs  that  is  in  the  cafe.  And  fo,  inllead 
of  all  moral  rectitude,  in  every  part  of  it,  being 
refolvcd  into  that  lingle  principle  of  bene^'olence, 
no  moral  redlitude  in  any  part  of  it,  is  to  be  re- 
fblved  into  that  principle  :  but  all  is  to  be  rc- 
folved into-  the  foregoing  choice,  which  is  the 
caufe. 

M  2  But 


164       Of  I^^'-  T — r's  grand  argument 

But  yet  it  follows  from  thefe  inconfiftent  prin- 
ciples, there  is  no  moral  redlitude  or  virtue  in  the 
firft  ad  of  choice  that  is  the  caufc  of  all  confe- 
quent  virtue.  This  follows  two  ways;  1.  Becaufe 
every  part  of  virtue  lies  in  the  benevolent  prin- 
ciple, which  is  the  cffe(ft ;  and  therefore  no  part 
of  it  can  lie  in  the  caufc.  2.  The  choice  of  vir- 
tue, as  to  the  firll:  acft  at  lead,  can  have  no  virtue 
or  righteoufncfs  at  all,  becaufe  it  does  not  proceed 
from  any  foregoing  choice.  For  Dr.  T.  infifts, 
that  a  man  muil  firlt  have  refle(flion  and  choice, 
before  he  can  have  righteoufnefs  ;  and  that  it  is 
elicntiai  to  holinefs,  that  it  proceed  from  choice. 
So  that  the  firfl  choice  of  holinefs,  which  holi- 
nefs proceeds  from,  can  have  no  virtue  at  all,  be- 
caufe by  the  fuppofition  it  does  not  proceed  from 
choice,  being  the  firft  choice.  Hence  if  it  be 
elfential  to  holinefs  that  it  proceeds  from  choice, 
it  muft  proceed  from  an  unholy  choice  ;  unlefs 
the  firft  holy  choice  can  be  before  itfelf,  or  there 
be  a  virtuous  ad:  of  choice  before  that  which  is 
firft  of  all. 

And  with  refped:  to  Adam,  let  us  coniider  how 
upon  Dr.  T — r's  principles,  it  was  pofTible  he 
ever  iliould  have  any  fuch  thing  as  righteoufnefs, 
by  any  means  at  all.  In  the  ftate  wherein  God 
created  him,  he  could  have  no  fuch  thing  as 
love  to  God,  or  any  love  or  benevolence  in  his  heart. 
For  if  i^Oy  there  would  have  been  original  right- 
eoufnefs ;  there  would  have  been  genuine  vioral 
ref/i tilde ;  nothing  would  be  wanting  :  for  our 
author  fays.  True  genuine  moral  re^iilude^  in  every 
-part  of  ity  is  to  he  rejohved  into  this  Jingle  principle. 
But  if  he  were  wholly  without  any  luch  thing  as 
love  to  God,  or  any  virtuous  love,  how  ftiould  he 
come  by  virtue  ?  The  anfwer  doubtlefs  will  be. 
By  ad  of  choice:  he  muft  lirftchuie  to  be  virtuous. 

But 


again]}  original  rigliteoufnefs,         165 

But  what  if  he  did  chufc  to  be  virtuous  ?  It  could 
not  be  from  love  to  God,  or  any  virtuous  prin- 
ciple, that  he  chofe  it  j  for  by  the  fuppolition, 
he  has  no  fuch  princij^le  in  his  heart  :  and  if  he 
chufcs  it  without  fuch  a  principle,  Itill,  according 
to  this  author,  there  is  no  virtue  in  his  choice  ; 
for  all  virtue,  he  fays,  is  to  be  rcfohcd  into  that 
fingle  principle  of  love.  Or  will  he  fay,  there 
may  be  produced  in  the  heart  a  virtuous  bene- 
volence by  an  acl:  or  adts  of  choice,  that  are  not 
virtuous  ?  But  this  does  not  conlift  with  what  he 
implicitly  aflerts,  that  to  the  caufe  alone  is  to  be 
afcribed  what  is  in  the  elfecL  So  that  there  is 
no  way  can  pollibly  be  devifed,  in  confillence 
with  Dr.  T' — 's  fcheme,  in  which  Adam  ever 
could  have  any  righteoufncfs,  or  could  ever  either 
obtain  any  principle  of  virtue,  or  perform  any  one 
virtuous  a<fl. 

Thefe  confufed  inconfifbent  afTertions,  con- 
cerning virtue  and  moral  rectitude,  arife  from  the 
abfurd  notions  in  vogue,  concerning  freedom  of 
ivilly  as  if  it  confiiled  in  the  w'lWs  f elf ^deier mining 
poix:et\  fuppofed  to  be  neceffary  to  moral  agency, 
virtue  and  vice.  The  abfurdities  of  which,  with 
the  grounds  of  thefe  errors,  and  what  the  truth 
is  refpeding  thefe  matters,  with  the  evidences 
of  it,  I  have,  according  to  my  ability,  fully  and 
largely  conlidered,  in  my  enqiiiyy  on  that  fub- 
jecl ;  to  w  hich  I  muft  refer  the  reader  that  def.rcs 
further  fatisfadlion,  and  is  willing  to  give  him- 
felf  the  trouble  of  reading  that  difcourfe. 

Having  conlidered  this  great  argument,  and 
pretended  demonftration  of  Dr.  T — r's  againft 
original  righteoufncfs  ;  I  proceed  to  the  proofs 
of  the  dodirine.  And  in  the  hrll  place,  I  would 
coniider,  whether  there  be  not  evidence  of  it  in 
xkio.  three  firft  chapters  o{  Gencfis :  or,  whether  the 
hiftory  there  delivered,  does  not  lead  us  to  fup- 

M  3  '       pofe, 


i66  Evidence  of  the  doririne 

pofe,  that  ov\x  firjl  parents  were  created  in  a  flatc 
of  moral  rectitude  and  holinefs. 

I.  This  hiltory  leads  us  to  llippofe,  Adam'5 
fin,  with  relation  to  the  forbidden  fruit,  was  the 
firft  fin  he  committed.  Which  could  not  have 
been,  had  he  not  always,  till  then,  been  perfedlly 
righteous,  righteous  from  the  lirrt  moment  of  his 
exiilence  ;  and  confequently,  created  or  brought 
into  exigence  righteous.  In  a  moral  agent,  fub- 
jcdl  to  moral  obligations,  it  is  the  fame  thing,  to 
be  perfectly  innocent ^  as  to  be  perfectly  righteous. 
It  muft  be  the  fame,  becaufe  there  can  no  more 
be  any  medium  between  fm  and  righteoufnefs,  or 
between  being  right  and  being  vvrong,  in  a  moral 
fenfe,  than  there  can  be  a  medium  between  be- 
ing ffraight  and  crooked,  in  a  natural  {^tn^t. 
Adam  was  brought  into  exigence  capable  of  adl- 
•  ing  immediately,  as  a  moral  agent ;  and  therefore 
he  was  immediately  under  a  rule  of  right  adlion  : 
he  was  obliged  as  foon  as  he  exifted,  to  a6f  right. 
And  if  he  was  obliged  to  a6f  right  as  foon  as  he 
exifted,  he  was  obliged  even  then  to  be  inclined 
to  adl  right.  Dr.  T.  fays,  p.  442.  "  Adam 
**  could  not  fin  without  a  finful  inclination^ :'* 
And  juft  for  the  fame  reafon,  he  could  not  do 
right y  without  an  inclination  to  right  action.  And 
as  he  was  obliged  to  ad  right  from  the  firfl  mo- 
ment of  his  exiilence,  and  did  do  fo,  until  he 
fmned  in  the  aifair  of  the  forbidden  fruit,  he 
muft  have  an  inclination  or  difpolition  of  heart 
to  do  right  the  firft  moment  of  his  exigence; 
and  that  is  the  fame  as  to  be  created,  or  brought 
into  exiftence,  with  an  inclination   to  right  ac-. 

*  This  is  doubtlefs  true  :  for  although  there  was  no  natural 
fintul  inclination  in  Adam,  yet  an  inclination  to  that  (in  of  eat- 
ing (he  forbidden  fruit,  was  begotten  in  him  by  the  delufion  and 
error  he  was  led  into  ;  and  this  inclination  to  cat  the  forbidden 
truir,  mult  precede  his  aclual  eating. 

tion. 


©/'original  righteoufnefs.  167 

tion,  or,  which  is  the  fame  thing,  a  virtuous  and 
holy  difpofition  of  heart. 

Here  it  will  be  in  vain  to  fay.  It   is  true,  that 
it  was   Adam's   duty  to  have  a  good  difpoiition 
or  inclination  as  foon  as  it  was  pollible  to  be  ob- 
tained,   in  the  nature  of  things  :  but  as   it  could 
not  be   without   iiine  to   ellablifli  fuch  an  habit, 
which    requires    antecedent   thought,    reflexion, 
and   repeated    right   adion  ;    therefore    ?ill  that 
Adam  could  be  obliged  to  in   the  firll  place,  was 
to  retiedl  and  confider  things  in  a  right  manner, 
and  apply   himfclf  to  right  adtion,  in   order  to 
obtain   a  right   difpofition.     For    this  fuppofes, 
that  even  this  refiexion  aud  confideration,   which 
he   was  obliged  to,  was  right   ai'lion.     Surely  he 
was  obliged  to  it  no  otherwife  than  as  a  thing  that 
v/as    right;  and   therefore  he  muft  have  an  ;7a7/- 
nation  to  this  right  aclion  immediately,  before  he 
could  perform  thofe   firft  right  adlions.     And  as 
tht  inclination  to  them  ihould  be  right,  the  prin- 
ciple  or   difpofition  from^  which  he  performed 
even   thefe   aclions,    muft   be  good.     Otherwife, 
the  adions   would  not  be   right   in  the  light  of 
Him,  who  looks   at  the  heart;  nor  would  they 
anfwer  the  man's  obligations,  or  be  a  doing  his 
duty,  if  he   had  done  them  for  fome  linillcr  end, 
and  not  from  a  regard   to  God  and   his  duty. 
Therefore  there   muft  be  a    regard   to  God   and 
his  duty  implanted  in   him  at  his  firfl  exigence  : 
otherwife,  it  is  certain,  he  would  have  done  no- 
thing from  a  regard  to   God    and  his   duty ;  no, 
not  fo    much   as  to   reflcdt  and  confider,  and  try 
to   obtain  fuch  a  difpofition.     The  very    fuppo- 
iition  of  a  difpofition  to  right    adion  being    firfl: 
obtained   by  repeated  right  aciioji,  is  grolsly  in- 
confiftcnt  with  itfelf :  for  it  fuppofes  a  courfe  of 
right  aclion,  bcfo7'e  there  is  a  difpofition  to  per- 
form any  risht  adion. 

M4  Thefe 


l68  Evidence  of  the  dotlrim 

Thefe  arc  no  invented  quibbles  or  fophifms* 
If  God  cxpcded  of  Adam  any  obedience  or  duty 
to  him  at  all,  when  he  firil  made  hmi,  whether 
it  was  in  reflecling,  confidcring,  or  any  way  ex- 
erting the  faculties  he  had  given  him,  then  God 
cxpecled  he  fhould  immediately  exercife  love 
and  regard  to  him.  For  how  could  it  be  expect- 
ed, that  Adam  fhould  have  a  flrid  and  perfect 
regard  to  God's  commands  and  authority,  and 
his  duty  to  him,  when  he  had  no  love  nor  regard 
to  him  in  his  heart,  nor  could  it  be  expecfted  he 
fliould  have  any  ?  If  Adam  from  the  beginning 
did  his  duty  to  God,  and  had  more  refpect  to  the 
will  of  his  Creator  than  to  other  things,  and  as 
much  refpect  to  him  as  he  ought  to  have ;  then 
from  the  beginning  he  had  a  fupreme  and  per^ 
feci  refpect  and  love  to  God  :  and  if  fo,  he  was. 
created  with  fuch  a  principle.  There  is  no  avoid- 
ing the  confequence.  Not  only  external  duties, 
but  internal  duties,  fuch  as  fummarily  confift  in 
love,  muft  be  immediately  required  of  Adam^ 
as  foon  as  he  exifted,  if  any  duty  at  all  was  re-^ 
quired.  For  it  is  moll  apparently  abfurd,  to 
talk  of  a  fpiritual  being,  with  the  faculties  of 
underdanding  and  will,  being  required  to  perform 
external  duties,  without  internal.  Dr.  T.  him^ 
felf  obferves,  that  love  is  the  fulfilling  of  the 
law,  and  that  a/l  moral  recliiudey  even  every  part,  of 
ity  muj}  be  refdved  into  that  f ingle  principle.  There- 
fore,' if  any  morally  right  ad:  at  all,  reflexion,. 
coniideration,  or  any  thing  elfe,  was  required  of 
Adam  imfnediately,  on  his  firit  exiftence,  and  was; 
performed  as  required ;  then  he  muft,  the  firft 
moment  of  his  exiftence,  have  his  heart  poftefled 
of  that  principle  of  divine  love ;■  which  implies 
the  whole  of  moral  redlitude  in  ^"^^rf  part  of  ir^ 
according  to  our  author's  ©wn  doctrine  ;  and  fa 
the  whole  of  moral    reClitudr  or    righteoufnefs. 

muft 


<>/"  original  righteoufnefs.  169 

mufl  begin  with  his  exiHcncc :  which  is  the  thing 
taught  in  the  dodrine  of  original  righteoulnefs. 

And  let  us  conlider  how  it  could  be  othcrwife, 
than  that  Adam  was  always,  in  every  moment 
of  his  exiitence,  obliged  to  exercife  luch  regard 
or  refpedl  of  heart  towards  every  objeci;  or  thing, 
as  was  agreeable  to  the  apparent  merit  of  that 
object.  For  inftance,  would  it  not  at  any  time 
have  been  a  becoming  thing  in  Adam,  on  the  ex- 
hibition to  his  mind  of  God's  infinite  goodnefs 
to  him,  for  him  to  have  exercifcd  anfwcrable 
gratitude  ;  and  the  contrary  have  been  unbecom- 
ing and  odious  ?  And  if  fomething  had  been 
prefented  to  Adam's  view,  tranfccndcntly  ami- 
able in  itfelf,  as  for  inflance,  the  glorious  pcr- 
fedlion  of  the  divine  nature,  would  it  not  have 
becorne  him  to  love,  relilh  and  delight  in  it  ? 
Would  not  fuch  an  objeci  have  merited  this? 
And  if  the  view  of  an  object  fo  amiable  in  itfelf 
did  not  affect  his  mind  with  complacence,  would 
it  not,  according  to  the  plain  dictates  of  our  un- 
derftanding,  have  fhewn  an  unbecoming  temper 
of  mind  ?  To  fay,  that  he  had  not  had  time,  by 
culture,  to  form  and  eftablifh  a  good  difpofition 
or  relilh,  is  not  what  would  have  taken  off  the 
difagreeablenefs  and  odioufnefs  of  the  temper. 
And  if  there  had  been  never  fo  much  time,  I  do 
not  fee  how  it  could  be  expedled  he  flioiild  im- 
prove k  aright,  in  order  to  obtain  a  good  difpo- 
lition,  if  he  had  not  already  fome  good  difpolition 
to  engage  him  to  it. 

That  belonging  to  the  will  and  difpofition  of 
the  heart,  which  in  itfelf  is  either  odious  or  ami- 
able, unbecoming  or  decent,  always  would  have 
been  Adam's  virtue  or  fin,  at  any  moment  of 
bis  exiftence ;  if  there  be  any  fuch  thing  as  virtue 
or   vice;    by  which  nothing  can   be  meant,   but 

that 


170  Evidence  of  the  do^rinc 

that  ivi  our  moral  difpofition  and  behavior,  which 
is  becoming  or  unbecoming,  amiable  or  odious. 

Human  nature  muft  be  created  with  fome  dif- 
poUtions;  a  difpofition  to  rcliih  fome  things  as 
good  and  amiable,  and  to  be  averfe  to  other 
things  as  odious  and  difagreeable.  Otherwife, 
it  mult  be  without  any  Rich  thing  as  inclination 
or  will :  it  mufl  be  pcrfedlly  indifferent,  w  ithout 
preference,  without  choice  or  averfion  towards 
any  thing,  as  agreeable  or  difagreeable.  But  if  it 
had  any  concreated  difpofirions  at  all,  they  muft 
be  either  right  or  wrong,  either  agreeable  or  dif- 
agreeable to  the  nature  of  things.  If  man  had 
at  firft  the  higheft  relifh  of  thofe  things  that 
were  moft  excellent  and  beautiful,  a  difpofition 
to  have  the  quickeft  and  highefi:  delight  m  thofc 
things  that  were  rnofl:  worthy  of  ily  then  his  dif- 
poiitions  were  morally  right  and  amiable,  and 
never  can  be  decent  and  excellent  in  a  higher 
fenfe.  But  if  he  had  a  difpofition  to  love  moft 
thofe  things  that  were  inferior  and  lefs  worthy, 
then  his  difpoiitions  were  vicious.  And  it  is 
evident  there  can  be  no  medium  between  thefe. 

II.  This  notion  of  Adam's  being  created 
without  a  principle  of  holinefs  in  his  heart,  taken 
with  the  reft  of  Dr.  T — r's  fchcme,  is  inconfift- 
ent  with  what  the  hiftory  in  the  beginning  of 
Genefis  leads  us  to  fuppofe  of  the  great  favors 
and  fmiles  of  heaven,  which  Adam  enjoyed  while 
he  remained  in  innocency.  The  Mofaic  account 
fuggefts  to  us,  that  till  Adam  finned,  he  was  in 
happy  circumftancc^,  furrounded  with  teftimo- 
nies  and  fruits  of  God's  favor.  This  is  impli- 
citly owned  by  Dr.  T.  when  he  fays,  p.  252, 
*^  That  in  the  difpenfation  our  firft  parents  were 
"  under,  before  the  fall,  they  were  placed  in  a 
**  condition  proper  to  engage  their  gratitude; 
*'  love   and  obedience.'*     But   it  v/ill  follow  on 

our 


o/' original  righteoufnefs.  171 

our  author's  principles,  that  Adam  while  in  in- 
nocency  was  placed  in  fur  worfe  circumflanccs 
than  he  was  in  after  his  difobedicnce,  and  infi- 
nitely .worfe  than  his  poilerity  are  in,  under  un- 
fpeakably  greater  difad vantages  for  the  avoid- 
ing fin,  and  the  performance  of  duty.  For  by 
his  doctrine  Adam's  pollcritycame  into  the  world 
w^ith  their  hearts  as  free  from  any  propenfity  to 
fin  as  he,  and  he  was  made  as  deftitute  of  any 
propenfity  to  righteoufncfs  as  they  :  and  yet  (Jod, 
in  favor  to  them,  does  great  things  to  rcftrain 
them  from  fin,  and  excite  them  to  virtue,  which 
he  never  did  for  Adam  in  innocency,  but  laid 
him,  in  the  higheft  degree,  under  contrary  dif- 
ad vantages.,  God,  as  an  inftance  of  his  great 
favor  and  fatherly  iove  to  man,  fince  the  fall, 
has  denied  him  the  cafe  and  pleafures  of  paradifc, 
which  gratified  and  allured  his  fenfcs  and  bodily 
appetites,  char  he  might  diminifh  his  tempta- 
tions to  fin :  and  as  a  ftill  greater  means  to  re- 
flrain  from  fin,  and  promote  virtue,  has  fubjecled 
him  to  labor,  toil  and  forrow  in  the  w  orld  :  and 
not  only  fo,  but  as  a  means  to  promote  his  fpi- 
ritual  and  eternal  good  far  beyond  this,  has  doomed 
him  to  death  :  and  when  all  this  was  found  infuf- 
ficient,  he,  in  further  profecution  of  the  defigns 
of  his  love,  Ihortened  men's  lives  exceedingly, 
made  them  twelve  or  thirteen  times  fliorter  than 
in  the  firfl  ages.  And  yet  this,  with  all  the  in- 
numerable calamities  which  God,  in  great  favor 
to  mankind,  has  brought  on  the  world,  whereby 
their  temptations  are  fo  vafMy  cut  fhort,  and 
the  means  and  inducements  to  virtue  heaped  one 
upon  another,  to  fo  great  a  degree,  all  have 
proved  infufftcient,  now  for  fo  many  thoufand  years 
together,  to  reftrain  from  wickednefs  in  any  con- 
fiderable  degree,  innocent  human  nature  all  along 
coming  into  the  world  with  the  fame  purity  and 

harmicis 


172  Evidence  of  the  doL:lrine 

harmlefs  difpofitions  that  our  fiift  parents  had  in 
paradife.     \Vhat   vafl:  difad vantages  indeed  then 
muft   Adam   and  Eve  be  in,  that  had  no  more  in 
their  nature  to   keep   them  from  fin,  or  incline 
them  to  virtue,  than  their  pofterity,  and  yet  were 
without  all   thefe   additional    and    extraordinary 
means  1     Not  only  without  fuch  exceeding  great 
means  as  we  now  have,  when  our  lives  are  made 
fo  very  fhort,  but  having   vaftly   lefs   advantages 
than  their  antediluvian  pofterity,  who  to  prevent 
their  being   wicked,  and    to   make  them   good, 
had   fo  much   labor  and   toil,  fweat   and  forrow, 
briars  and  thorns,  with   a  body  gradually  decay- 
ing and  returning  to  the  duft ;  when  our  firft:  pa- 
rents  had    the    extreme   difad  vantage  of  being 
placed  in  the  midft  of  fo  many  and  exceeding 
^reat  temptations,  not   only  without  toil   or  for- 
row, pain  or  difeafe,  to  humble  and  mortify  them, 
and    a  fcntence  of  death  to  wean  them  from  the 
world,  but  in  the  midll  of  the  moil  exquifite  and 
alluring  fenlitive  delights,   the    reverie  in  every 
refped,  and  to  the  higheft  degree  of  that  molt 
gracious    ftate     of    requifite   means    and   great 
advantages    which     mankind    now    enjoy  1      If 
mankind  now  under  thefe  vaft  reilraints  and  great 
advantages,  are  not  retrained  from  general  and 
as  it  wxre  univerfal  wickednefs,  how   could  it  be 
expeded  that    Adam  and  Eve,  created  with  no 
better  hearts  than  men  bring  into  the  world  now, 
and  deftitute  of  all  thefe  advantages,  and  in  the 
midft  of  all  contrary  difadvantages,  fhould  efcape 
it? 

Thefe  things  are  not  agreeable  to  Mofes's  ac- 
count ;  which  reprefents  an  l"mppy  ftate  of  pe- 
culiar favors  and  bleffrngs  before  the  fall,  and 
the  curfe  coming  afterwards  :  but  according  to 
this  fcheme,  the  curfe  was  before  the  fall,  and  the 
great  favors  and  teflimonics  of  love  followed  the 

apoftacy. 


^original  rlghtcoufncfs.  173 

apoHacy.  And  the  curfe  before  the  fall  mull  be 
a  curfe  with  a  M'itncfs,  being  to  fo  high  a  degree 
the  reverfe  of  fiich  means,  means  fo  necelfary  for 
fuch  a  creature  as  innocent  man,  and  in  all  their 
multitude  and  fulnefs  proving  too  little.  Para- 
dile  therefore  mult  be  a  mere  delufion  I  There 
was  indeed  a  great  fhew  of  favor,  in  placing  man 
in  the  midft  of  fuch  delights.  But  this  delight- 
ful garden,  it  feems,  with  all  its  beauty  and  fwcet- 
ncfs,  was  in  its  real  tendency  worfe  than  the 
apples  of  Sodom  :  it  was  but  a  mere  bait  (God 
forbid  the  blafphemy)  the  more  effectually  en- 
ticing by  its  beauty  and  delicioufnefs  to  Adam*s 
eternal  ruin  :  which  might  be  the  more  expeded 
to  be  fatal  to  him,  feeing  that  he  was  the  firft 
man  that  ever  exifled,  having  no  fuperiority  of 
capacity  to  his  pofterity,  and  wholly  without  the 
advantage  of  the  obfervations,  experiences  and 
improvements  of  preceding  generations,  which 
his  poftcrity  have. 

I  proceed  now  to  take  notice  of  an  additional 
proof  of  the  dodrine  we  a>re  upon,  from  another 
part  of  the  holy  Scripture.  A  very  clear  text  for 
original  rigbteoufnefs  is  that  in  Ecclef.  vii.  29.  Lo, 
ibis  only  have  I  founds  that  God  made  man  upright ; 
but  they  have  fcuoht  out  mayiy  inventions. 

It  is  an  obfervation  of  no  weight,  which  Dr. 
T.  makes  on  this  text,  that  the  word  7nan  is  com- 
monly ufed  to  fignify  mankind  in  general,  or 
mankind  colledlively  taken.  It  is  true,  it  often 
lignifies  the  fpecies  of  mankind  :  but  then  it  is 
uled  to  fignify  the  fpecies  with  regard  to  its- du- 
ration and  fucccfjion  from  its  beginning,  as  well 
as  with  reo:ard  to  its  extent.  The  Eni2;lifli  word 
mankind  is  ufed  to  fignify  the  fpecies  :  but  what 
if  it  be  fo?  Would  it  be  an  improper  or  unin- 
telligible way  of  fpeaking,  to  fay,  that  when  God 
firft  made  mankind^   he  placed  them  in  a  pleafant 

paradife 


ijl  Evidence  of  lie  doBrme 

paradife  (^meaning  in  their  firfl:  parents),  but  nou^ 
they  live  in  the  midfl  of  briars  and  thorns?  And 
it  is  certain,  that  to  fpeak  of  God's  making  man- 
kind in  fuch  a  meaning,  ^1%.  his  giving  the  fpe- 
cics  an  cxillence  in  their  firft  parents,  at  the  cre- 
ation of  the  world,  is  agreeable  to  the  Scripture 
ufe  of  fuch  an  expreflion.  As  in  Deut.  iv.  32. 
Since  the  day  that  God  created  man  upon  the  earth. 
Job.  XX.  4.  Kiiozvejl  thou  not  this  of  oldy  Jince  man 
zvas placed  upon  the  earth,  Ifai.  xlv.  12.  /  hofve 
viade  the  earthy  and  created  man  upon  it :  /,  even 
my  handsy  have  ftretchcd  out  the  heave^ts.  Jer.  xxvii. 
5.  /have  made  the  earthy  the  man  and  the  be  aft 
that  are  upon  the  groundy  by  my  great  pozven  All 
thefe  texts  fpeak  of  God's  making  vwMy  by  the 
word  man  fignifying  the  fpecies  of  mankind  ;  and 
yet  they  all  phiinly  have  refpedl  to  God's  making 
man  at  firfty  when  God  made  the  earthy  andftretched 
atlt  the  heavensy  and  created  the  firft  parents  of 
mankind.  In  all  thefe  places  the  fame  word 
Adam  is  ufed  as  here  in  Eccleliaftes ;  and  in  the 
laft  of  them  ufed  with  He  emphaticmny  as  it  is  here  ; 
though  Dr.  T.  oniits  it,  when  he  tells  us,  he 
gives  us  a  catalogue  of  all  the  places  of  Scrip- 
ture, where  the  word  is  ufed.  And  it  argues  no- 
thing to  the  doctor's  purpofe,  that  the  pronoun 
they  is  ufed.  They  have  fought  out  many  inven^ 
lions.  Which  is  properly  applied  to  the  fpecies, 
which  God  made  at  firlt  upright ;  God  having 
Dcgun  the  fpecies  with  more  than  one,  and  it 
being  continued  in  a  multitude.  As  Chriftfpeaks 
of  the  two  fexes,  in  the  relation  of  man  and  wife, 
as  continued  in  fuccclFive  generations.  Matth. 
xix.  4.  He  that  made  them  at  the  beginningy  made 
them  male  and  female ;  having  reference  to  Adam 
and  Eve. 

No  Icfs  impertinent,  and  alfo  very  unfair  is  his 
criticifm  on  the  word  jajhary  tranflated   uprights 

Becaufe 


^/'original  righteoufnefs.  17^5 

Becaufc  the  word  fometimcs  fignifies  right,  he 
Mould  from  thence  infer,  that  it  does  not  pro- 
perly fignify  a  moral  rectitude  even  when  ufed  to 
exprefs  the  character  of  moral  agents.  He  might 
as  well  infifl,  that  the  Engl i 111  word  upright  fome- 
times,  and  in  its  moll:  original  meaning,  fignify- 
ing  7'igbt  up,  or  in  an  erect  poiture,  therefore  it 
does  not  properly  fignify  any  moral  characl:cr, 
when  applied  to  moral  agents :  and  indeed  \t^^ 
unrcafonably  ;  for  it  is  known,  that  in  the  He^ 
^^rrxc;  language,  in  a  peculiar  manner,  mod  words 
ufed  to  lignify  moral  and  fpiritual  things,  are 
taken  from  things  external  and  natural.  The 
M  ord  jajhar  is  ufed,  as  applied  to  moral  agents, 
or  to  the  words  and  actions  of  fuch  (if  1  have 
not  mis-reckoned  *)  about  an  hundred  and  ten 
times  in  Scripture ;  and  about  an  hundred  of 
rhem,  without  all  difpute,  to  lignify  virtue  or  mo- 
ral rectitude  (though  Dr.  T.  is  plcafed  to  fay  the 
word  does  not  generally  lignify  a  moral  charac- 
ter) ;  and  for  the  moft  part  it  lignifies  true  vir- 
tue, or  virtue  in  fuch  a  fenfe  as  dillinguiflies  it 
from  all  falfe  appearances  of  virtue,  or  what  is 
only  virtue  in  fome  refpedts,  but  not  truly  fo  in 
the  light  of  God.  It  is  ufed  at  lealf  eighty  times 
in  this  fenfe.  And  fcarce  any  word  can  be  found 
in  the  Hebrew  language  more  fignificant  of  this. 
It  is  thus  ufed  conllantly  in  Solomon's  writings 
(where  it  is  often  found),  when  \x^(^<\  to  exprefs  a 
character  or  property  of  moral  agents.  And  it 
is  beyond  all  controverfy,  that  he  ufes  it  in  this 
place  in  the  viith  of  Ecclef.  to  lignify  a  moral 
rectitude  or  characler  of  real  virtue  and  integri- 
ty.    For  the   wife  man,  in  this  context,  is  fpcak- 

*  Making  life  of  /?//.r/5r/s  Concordance,  which,  according  to 
the  authors  profciled  defign,  direiib  to  all  the  places  whcje  the 
IV  urd  ib  uf-d. 


ing 


1  yS  Of  original  nghteoufners. 

i ng  of  men  with  refpedl  to  their  moral  charac- 
to;-,  inquiring  into  the  corruption  and  depra- 
vity of  mankind  (as  is  confelied,  p.  184.)  and 
he  here  dcchires,  he  had  not  found  more  than  one 
among  a  thoufand,  of  theright  ftamp,  truly  and 
thoroughly  virtuous  and  upright  ;  which  appeared 
a  11  range  thing  1  But  in  this  text  he  clears  God, 
and  lays  the  blame  to  man :  man  was  not  made 
thus  at  firft.  He  was  made  of  the  right  ftamp, 
altogether  good  in  his  kind  (as  all  other  things 
were)  truly  and  thoroughly  virtuous,  as  he  ought 
to  be ;  l^ul  they  have  fought  out  many  inventions. 
Which  lad  exprefTion  lignifies  things  iinful,  or 
morally  evil;  as  is  confelied,  p.  185.  And  this 
cxpreffion,  ufed  to  ^igm^'j  thofe  moral  evils  he 
found  in  man,  which  he  fets  in  oppofition  to  the 
ijprightnefs  man  was  made  in,  fliews,  that  by  up- 
rightnefs  he  means  the  moil:  true  and  fincere 
good nefs.  The  word  rendered  inventions y  moft 
naturally  and  aptly  fignifies  the  fubtil  devices, 
and  crooked  deceitful  ways  of  hypocrites,  wherein 
they  are  of  a  charader  contrary  to  men  of  lim-. 
plicity  and  godly  fincerity  ;  who,  though  wife  in 
that  which  is  good,  are  fimple  concerning  evil. 
Thus  the  fame  wife  man  in  Prov.  xii.  2.. fets  a 
truly  good  man  in  oppofition  to  a  man  oi  wicked 
devices^  whom  God  will  condemn.  Solomon  had 
occalion  to  obfcrve  many  who  put  on  an  artful 
difi^uife  and  fair  fhew  of  groodnefs  ;  but  on  fearch- 
ing  thoroughly,  he  found  very  few  truly  upright. 
As  he  fays,  Prov.  xx.  6.  Moft  men  will  proclaim 
every  one  his  own  goodnefs  :  but  a  faithful  man  who 
can  find  f  So  that  it  is  exceeding  plain,  that  by 
uprightncfs,  in  this  place  in  Ecclefialtes,  Solo- 
mon means  true  moral  goodnefs. 

What  our  author  urges  concerning  many  inven^ 
lions  being  fpoken  of,  whereas  Adam's  eating  the 
forbidden  fruit  ^vas  but  one  invention,  is  of  as  lit-^ 

tic 


JFhaf  death  threatened  to  Adam.        177 

tie  weight  as  the  reft  of  what  he  fays  on  this 
text.  For  the  many  lufts  and  corruptions  of 
mankind,  appearing  in  innumerable  ways  of  fin- 
ning, are  all  the  confcquencc  of  that  fm.  The 
great  corruption  men  are  fallen  into  by  the  ori- 
ginal apoftacy,  appears  in  the  multitude  of  wicked 
ways  they  are  inclined  to.  And  therefore  thefe 
are  properly  mentioned  as  the  fruits  and  evi- 
dences of  the  grcatnefs  of  that  apoftacy  and 
corruption* 

S  £  c  T.    11. 

Concerning  the  Kind  of  Death,  threatened  to  our 
jirjl  Parents,  if  they  Jhould  eat  of  the  forbidden 
Fruit. 


DR.  T.  in  his  obfervations  on  the  three  firft 
chapters  of  Geneiis,  fays,  p.  7.  '*  The 
"  threatning  to  man  in  cafe  of  tranfgrelTion  was, 
"  that  he  fliould  furely  die. — Death  is  the  lofing 
**  of  life.  Death  i^  oppofed  to  life,  and  muft  be 
*'  underflood  according  to  the  nature  of  that  life 
"  to  which  it  is  oppofed.  Now  the  death  here 
*<  threatened  can,  with  any  certainty,  be  oppofed 
*^  only  to  the  life  God  gave  Adam,  when  he  cre- 
"  ated  him,  ver.  7.  Any  thing  befides  this  muft 
**  be  pure  conjecture,  without  folid  foundation." 
f  To  this  I  would  fay.  It  is  true,  Death  is  oppcfed 
to  life,  flud  muft  be  underflood  according  to  the  nature 
of  that  life  to  which  it  is  oppofed:  but  does  it  there- 
fore follow,  that  nothing  can  be  meant  by  ii;  but 
the  lof  of  life  ?  Mifcry  is  oppofed  to  happinefs, 
and  forrow  is  in  Scripture  often  oppofed  to  joy: 
but  can  we  conclude  from  thence,  that  nothing 
is  meant  in  Scripture  by  forrow,  but  the /^/j- <?/* 


In 


joy 


^ 


lyS         The  frjl  threatening  implied 

joy  f  Or  that  there  is  no  more  in  mifery,  than  the 
lojs  or  abfence  of  happinefs  ?  And  if  it  be  fo,  that 
the  death  threatened  to  Adam  can,  with  cer- 
tainty, be  oppofed  only  to  the  \\^<t  given  to  Adam, 
when  God  created  him  ;  I  think  a  ftate  of  perfedt^ 
perpetual  and  hopclefs  mifery,  is  properly  op- 
pofed to  that  flatc  Adam  was  in,  when  God  created 
him.  For  I  fuppofe  it  will  not  be  denied,  that 
the  life  Adam  had  was  truly  a  happy  life ;  happy 
in  perfe(fl  innocency,  in  the  favor  of  his  Maker, 
furrounded  with  the  happy  fruits  and  teftimonies 
of  his  love  :  and  I  think  it  has  been  proved,  that 
he  alfo  was  happy  in  a  (late  of  perfed  righteouf- 
nefs.  And  nothing  is  more  manifeft,  than  that 
it  is  agreeable  to  a  very  common  acceptation  of 
the  word  life  in  Scripture,  that  it  be  underftood 
as  fignifying  a  flate  of  excellent  and  happy  exift- 
once.  Now  that  which  is  moft  oppolite  to  that 
life  and  ftate  Adam  was  created  in,  is  a  ftate  of 
total  confirmed  wickednefs,  and  perfed:  hopelefs 
mifery,  under  the  divine  difplcafure  and  curfe  ; 
not  excluding  temporal  death  or  the  deftrudlion 
of  the  body,  as  an  introduction  to  it. 

And  beftdes,  that  which  is  much  more  evident 
than  any  thing  Dr.  T.  fays  on  this  head,  is  this, 
1-iz.  That  the  death  which  was  to  come  on  Adam 
as^the  punijhment  of  his  difohedience,  was  oppofed 
to  that  life  which  he  would  have  had  as  the  re^ 
wa7'd  oihi^  obedience,  in  cafe  he  had  not  linned. 
Obedience  and  difobcdience  are  contraries :  and  the 
threatenings  and  promifcs  that  arc  fandlions  of  a 
law,  are  fet  in  diredt  oppofition :  and  the  pro^ 
mifcd  rewards  and  threatened  puniJJjments,  are  what 
are  moft  properly  taken  as  each  others  oppofttes. 
But  none  will  deny,  that  the  life  which  'would 
have  been  Adam's  rezvard,  if  he  had  pcrftfted  in 
obedience,  was  eternal  life.  And  therefore  wr 
argue  juftly,  that  the  death  which  Jlaitds  oppofed  /« 

that 


fpintual  and  eternal  d^ath,  ijc) 

that  life  (Dr.  T.  himfelf  being  judge,  p.  396.)  zjr 
ynanifejUy  eternal  death,  a  death  zvidely  dijfereyit  from 
the  death  we  Jio-w  die — to  ufe  his  own  words.  If 
Adam,  for  his  perfevering  obedience,  was  to  have 
had  everlajling  Ufe  and  happinefs,  in  perfe^  holtnefs, 
union  with  his  Maker,  and  enjoyment  of  bis  favor ^ 
and  this  was  the  life  which  was  to  be  contirmcd 
by  the  tree  of  life  ;  then  doubtlefs  the  death  threa- 
tened in  cafe  of  dfobedience,  which  iiands  in 
direcfl  oppolition  to  this,  was  a  being  given  over 
to  everlafiiyig  wickednefs  and  mifery^  in  feparation 
from  God,  and  in  endurijig  his  wrath. 

And  it  may  with  the  greateft  reafon  be  fup- 
pofed,  that  when  God  firll  made  mankind,  and 
made  known  to  them  the  methods  of  his  moral 
government  towards  them,  in  the  revelation  he 
made  of  himfelf  to  the  natural  head  ot  the  whole 
fpecies  ;  and  let  him  know  that  obedience  to  him 
was  expedted  as  his  duty ;  and  inforced  this  duty 
with  the  fan6tion  of  a  threatened  punilhment, 
called  by  the  name  oi  death  ;  I  fay,  we  may  with 
the  greateft  reafon  fuppofe  in  fuch  a  cafe,  that  by 
^ath  was  meant  that  fame  death  which  God  cf- 
teemcd  to  be  the  moft  proper  puniflimcnt  of  the 
lin  of  mankind,  and  which  he  fpeaks  of  under 
that  name  throughout  the  Scripture,  as  the  proper 
wages  of  the  fm  of  man,  and  was  always  from 
the  beginning  underftood  to  be  io  in  the  church 
of  God.  It  would  be  ftrange  indeed,  if  itOiould 
be  otherw ife.  It  would  have  been  ftrange,  if 
when  the  law  of  God  was  firft  given,  and  enforced 
by  the  threatening  of  a  puniihment,  nothing  at 
all  had  been  mentioned  of  that  great  puniftiment, 
ever  fpoken  of  under  the  name  oi  death  (in  the  re- 
velations which  he  has  given  to  mankind  from 
age  to  age)  as  the  proper  puniftiment  of  the  ftn 
of  mankind.  And  it  would  be  no  lefs  ftrange, 
if  when  the  puniftiment  which  wa«   mentioned 

N  2  and 


xSo         The  firjl  threatening  i?nplied 

and  threatened  on  that  occafion,  was  called  by 
the  fame  name,  even  death,  yet  we  muft  not  un- 
deiRand  it  to  mean  the  fame  thing,  but  fome- 
thing  infinitely  divcrfe,  and  infinitely  more  in- 
confiderable. 

But  now  let'  us  confider  what  that  death  is, 
which  the  Scripture  ever  fpeaks  of  as  the  proper 
wages  of  the  fin  of  mankind,  and  is  fpoken  of 
as  fuch  by  God's  faints  in  all  ages  of  the  church, 
from  the  firft  beginning  of  a  written  revelation, 
to  the  conclufion  of  it.  I  will  begin  with  jthe 
New  Teftament.  When  the  apoftle  Paul  fays, 
Kom.vi.  23.  The  iv  ages  of  fin  /j  death,  Dr.  T. 
tells  us,  p.  396,  that  this  means  eternal  deaths  the  ^ 
fecond  deathy  a  death  widely  different  from  the  death 
we  now  die.  The  fame  apoftle  fpeaks  of  death  as 
the  proper  puniihment  due  for  lin,  in  Rom. 
vii.  5.  and  chap.  viii.  13.  2  Cor.  iii.  7.,  1  Cor. 
XV.  ^^,  In  all  which  places.  Dr.  T.  himfelf 
fuppofes  the  apoftlc  to  intend  eternal  death*. 
And  when  the  apoftle  James  fpeaks  of  death,  as 
the  proper  reward,  fruit  and  end  of  fin,  Ja.  i.  15. 
SiVy  when  it  is  finijbedy  hringeth  forth  death :  it  is 
manifefl,  that  our  author  fuppofes  eternal  deftruc- 
tion  to  be  meant  \,  And  the  apolHe  John,  agree- 
able to  Dr.  T — r's  fenfe,  fpeaks  of  the  fecond 
death,  as  that  which  fin  unrepented  of  will  bring 
all  men  to  at  lafb.  Rev.  xx.  6.  14.  and  xxi.  8.  and 
chap.  ii.  11.  In  the  fame  {tx\{^  the  apoflle  John 
ufcs  the  word  in  his  ift  epiflle,  chap.  iii.  14. 
M'^e  know  that  we  have  paffedfrom  death  to  lifey  he^ 
4:n:fe'we  love  the  brethren  :  he  that  hateth  his  hro^ 

'  .*  Sec  p.  78.  tiote  on  Rom.  vii.  ^.  and  note  on  ver.  6.  note 
on  Rom.  V,  20.  note  on  Rom.  vii.  8.,. 

,  J-  By  comparing  what  lie  fays  p.  i  26.  with  what  he  often  fays 
of  th'at  lieath  and  dcllruCtion  which,  is  the  demerit  and  end  of 
}x:r.fonal'.fm,  which  he  fays   is  the.  J^cond  death y  or  eternal  de^ 


fpiritual  and  eternal  dc\ith,  18 1 

tbey,  ahidcth  in  death.    In  the  fame  manner  Chrifb 
xi'iQ.A   the  word   from  time  to  time,  when  he  was 
OH  earth,  and  fpake  concerning  the  punifhmcnt 
and  iHiie  of  fm.  Joh.  v.  24.     He  that  hearelh  my 
word,   and  believelh,  &c.  hath  eirrlajling  life,  and 
Jfjall  not  come  into  condemnation  ;  hut  ts  pajjed  from 
death  to  life,  where,  according  to  Dr.  T — r'sown 
way  of  arguing,  it  cannot  be  the  death  which  wc 
now  die,  thatChrillfpeaks  of,  but  eternal  death,  be- 
caufe  it  is  ^ct  in  oppofition  to  everlallmg  life,  Joh.. 
vi^  50.   This  is  J  he  bread  which  cometb  do^n  from  bea^ , 
ven,  that  a  vian  may  eat  thereof,  and  not  die,  chap, 
viii.  51.     Verily,    verily,  1  fay   unto  you.   If  a  num 
keep  my  faying,  he  Jhall  .never  fee  death,  chap.  xi. 
26.     ^And  irhofoever  liveth  and  believeth   in  me,  Jhall 
never  die.    In  which  places  it  is  plain,  Chrirt  doc^j 
not  mean  that  believers  fhall   never  fee  temporal 
death.     See  alfo  Matth.   x.  29.  and  Luke  x.  28. 
In  like  manner,  the  word  was  commonly  ufcd  by 
the  prophets  of  old,  when    they  fpake  of  death 
as  the  proper  end  and   recompcncc  of  fin.     So, 
abundantly  by  the  prophet  Ezekiel,  Ezek.  iii.  18.' 
IVhen  I  fay  unto  the  wicked  man.  Thou  Jhalt  furely 
die.  -.la   the  original.  Dying  thou  (halt  die. — The 
iame  form  of  expredion,  which  God  ufed  in  the 
threatening  to  x\dam.     We  have  the  fame  words 
againi  chap,  xxxiii.   18. — In  chap,   xviii.  4.  -it  is 
faid,  The  foul  that  finneth,  tt  Jhall  di\Q.     To  the  like 
purpofc  are  chap.  iii.  19,  20.  and  xviii.  4,   5,  10, 
14,    17,   18,19,   20^21,24,26,28.  Chap,  xxxiii. 
8,.  9,    12,    13,    14,    19,   20.     And   that  temporal 
death   is  not  meant  in  thefe  places,  is  plain,  bc- 
caufe  iE:i.is  promifed    mod  abfolutely    that    the 
^righteous  fhall  not  die  the  death  fpoken  of,  chap, 
"xyii.  2-1..-  ^e  Jhall  furely  live,  be  Jhall  not  die.     So 
vcr.  9,  17,   19  and  22.  and  chap.  iii.   21.     And 
k  is  evident,  the  prophet  Jeremiah  ufes  the  w  ord 
m  the  lame'  feafe,-  Jer.   xxxi.  30.  E.vcry  one  Jhall 
♦.  .-  N  3  "^  die 


l82         Thcfrjl  threatening  implied 

die  for  his  ov:n  iniquity.  And  the  fame  death  is 
fpoken  of  by  the  prophet  Ifaiah,  Ifai.  xi.  4.  IVith 
the  breath  of  his  lips  Jhall  he  Hay  the  wicked,  Ste 
alfo  chap.  Ixi.  16.  with  ver.  24.— r-Solomon,  who 
we  muft  fuppofe  was  thoroughly  acquainted  with 
the  fenfe  in  which  the  word  was  ufed  by  the  wife> 
and  by  the  ancients,^  continually  fpeaks  of  drath 
as  the  proper  fruit,  ifllie  and  recompence  of  iin> 
u(ing  the  word  only  in  this  fenfe,  chap.  xi.  19. 
As  righteoiifnejs  tendeth  to  life,  Jo  he  that  piir/uetb 
evily  pm^ueib  it  to  his  cwii  death.  So  chap,  xviii. 
32.  X.  21.  xiv.  12.  xix.  16.  i.  i8;32.  i.  18.  ver. 
5,  6,  23.  vii.  22,  26,  27.  ix.  t8.  xi.  19.  xv.  to. 
xviii.  21.  xxi.  16.  and  xxiii.  13,  14.  h\  thefc 
places  he  cannot  mean  temporal  death ;  for  he 
often  fpeaks  of  it  as  a  punifhment  of  the  wicked^ 
wherein  the  righteous  iliail  certainly  be  dillin- 
guifhed  from  them:  as  in  Prov.  xii.  28,  In  the- 
Tcay  of  right eoiijncfs  is  lifey  and  in  the  path-way  thereof 
is  710  death.  So  in  chap.  x.  a.  xi.  4.  xiii.  14, 
xiv.  27.  and  many  other  places.  But  we  find,, 
this  lame  wife  man  obferves^  that  as  to  temporal 
death,  and  temporal  events  in  general,  there  is^ 
no  diflindion,  but  that  they  happen  alike  to 
good  and  bad.  EccL  ii.  14,  15,  16.  viii.  14.  and 
ix.  2,  3.  His  words  are  remarkable  in  Eccl.  vii. 
i^.  There  is  a  jufi  man  /toperifheth  in  his  rights 
eoiifnefs  ;  and  there  is  a  wicked  mun  that  prolongeth 
his  life  in  his  wickednefs, — So  we  find,  David  in 
the  Book  of  Pfalms  ufcs  the  word  death  in  the 
fame  fenfe,  when  he  fpeaks  of  it  as  the  proper 
wages  and  iffue  of  fm>  Pfal.  xxxiv,  2:.  Evil  Jhall 
flay  the  wicked.  He  fpeaks  of  it  as  a  certain  thing, 
Pfal.  cxxxix.  19.  Surely  thou  wilt  Jlay  the  wicked,  O 
God.  And  he  fpeaks  of  it  as  a  thing  wherein  the 
wricked  are  dirtinguifhed  from  the  righteous,. 
Pfal.  Ixix.  28.  Let  them  be  blojted  out  of  the  hook  of 
the  living,  and  not  be  written  with  the  righteous.  And 

thus 


fpiritual  ^2// J  eternal  death.  183 

ttuis  wc  find  the  word  death  ufcd  in  the  Penta- 
teuch or  books  of  Mofes :  in  which  part  of  the 
Scripture  it  is,  that  we  have  the  account  of  the 
threatening  of  death  to  Adam.  When  death,  in 
thefe  books,  is  fpoken  of  as  the  proper  fruit  and 
appointed  reward  of  fin,  it  is  to  be  undcrftood 
of  eternal  death.  So  Dcut.  xxx.  15.  See,  I 
have  fet  before  thee  this  day,  hfe  and  good ,  and  death 
and  evil.  Ver.  19.  I  call  heaven  and  earth  to  record 
this  day  againjl  you,  that  1  have  Jet  before  you  life  and 
death,  blelftng  and  curjing.  The  life  that  is  fpokefi 
of  here,  is  doubtlefs  the  fame  that  is  fpoken  of 
in  Lev.  xviii.  5.  Tejhall  therefore  keep  my  Jlatutes 
and  fuy  judgments,  ivhich  if  a  man  do,  he  Jhall  live  in 
them.  This  the  apoflle  underdands  of  eternal 
life :  as  is  plain  by  Rom.  x.  5.  and  Gal.  iii.  12. 
But  that  the  death  threatened  for  fin  in  the  law  of 
Mofes  meant  eternal  death,  is  what  Dr.  T.  abun- 
dantly declares.  So  in  his  note  on  Rom.  v.  20. 
Such  a  conjlitution  the  law  of  Mofes  was,  fubjeFting 
ihofe  who  were  tinder  it  to  death  for  every  tran/gref^ 
fmi;  meaning  by  death  eternal  death.  Thefe  are 
his  words.  The  like  he  afierts  in  many  other 
places.  When  it.isfaid,  in  the  place  now  men- 
tioned, I  have  fet  before  thee  life  and  death,  bkffing 
and  curfing,  without  doubt  the  fame  bleffing  and 
curjing  is  meant  which  God  had  already  fet  before 
them  with  fuch  folcmnity,  in  the  27th  and  28th 
chapters;  where  wc  have  the  fum  ofthecurfcs 
m  thofe  laft  words  of  the  27th  chapter,  Curfedis 
every  one,  which  confirmeth  not  all  the  words  of  this 
law  to  do  them.  Which  the  apoftle  fpeaks  of  as  a 
threatening  of  eternal  death  ;  and  with  him  Dr. 
T.  himfclf  *.   In  this  fenfe  alio  Job  and  his  friends 

*  NoteonRom.  v.  20.  In  his  Exp.  on  Rora.  p.  371,  373, 
374,  376.  There  in  p.  371,  he  fays  exprefsly,  "  The  hm- of 
•*  Moles  fubjc<fted  thofe  who  were  under  it  to  death,  meaning 
**  by  death,  eternal  death." 

N  4  fpake 


184         Thefrjl  threatening  implied 

Ipake  oi  death,  as  the  wages  and  end  of  fin,  who 
lived  before  any  written  revelation,  and  had  thei.r 
religion  and  their  phrafeology  about  the  things 
of  religion  from  the  ancients. 

if  any  iliould  infill  upon  it  as  an  objedlion 
againft  fuppofing  that  death  was  intended  to  fig- 
niiy  eternal  death  in  the  threatening  to  Adam, 
that  this  ufe  of  the  word  is  figurative ;  though 
it  fnould  be  allowed,  yet  it  is  by  no  means  fo  figu- 
rative as  many  other  phrafes  ufed  in  the  hiftory 
contained  in  thefe  three  chapters  :  as  when  it  is 
faid,  God  /aid,  Let  there  be  light ;  God  [aid.  Let 
there  be  a  fmnavienty  &c.  as  though  God  fpake 
fuch  wwds  with  a  voice.  So  when  it  is  faid,  God 
called  tbe  light ,  day,:  G(?i  called  the  firmament ^ 
heaven,  8>cc,  God  reikt(^on  the  feveiitb  ^';  as 
though  he  had  been.  weaiy,.,cind  tfien  refled.  And 
"ivhen  it  is  Jaid,  They  heard  the  voice  of  God,  walk- 
ing; as  though  the  Eiei^y  .had  two  feet,  and  took 
iieps  on  the  ground,  .,.Dr;-  TT^  -fuppofes,  that 
when  it  is  faid  of  Adapi  and  Eve,  Their  eyes  were 
opened^  and  they ^[a%v  that.  tiQey^^ve.}"^  naked :  hy  Xhs: 
-word  naked,  isnieant  a./^?/r  ^fW^-y  (p.'i  2.;)  ,Wh]pH 
fenfe  of  the  word  .  naked  is  much  further  from  the 
common  ufe^  of  the_  word  than,  the  fuppofed  ferife 
of  the  wovd'de^thy  So  this  authp^  fuppofeSvthe 
promife  concerning  the  feed  of  the  woman's  brnif- 
ing  the  ferpenf  s  heady  y'^^\^  the  .ferpent  fliould 
hruij'e  his  h^elf^i^  tohe'un4erjftood.'of ///^  M^^ah'^ 
dejlroying  ihe^pozcer  and  /ovp^igi;iy.,q^,  the '.devJ^.^^  and 
receiving  Jom,e  Jlight  hurt.. from  hwi:/.(¥'  ^S*.  ^^/J 
^Whjich  makes,  the  fcntencQ  full  of  figures,  vai\ly 
more  bclide  the  common  ufe  of  words.  Anq. 
why  might  not  ;God  deliver  threatenings  to  our 
iirll  parents  in  figurative  exprclTiohs,  as  well  as 
promifes  ?-- — -Many  other  flrong  figures  are  ufed 
m  thefe  chapters.  .,  -  < 

But  indeed  there  is  no  neccffity  of  fuppofing 

the 


,  fplritual  ani  eternal  death.  ""      18/5 

jthe  \vordy<f^//j,  or  the  Hebrew  word  fo  tranflated, 
ifufedinthe  manner  that  has  been  fuppofcd, 
to  have  been  figurative  at  all.  It  does  not  ap- 
pear but  that  this  word,  in  its  true  and  proper 
meaning,  might  fignit/  perfect  mifery,  and  fen -' 
fiblc  dellrudlion  ;  though  the  word  v.as  alfo  ap- 
plied to  iigniiy  fomethmg  more  external  and  vi-, 
iiUle.  There  are  many  words  in  our  language, 
liich  as  hearty  JhiJ'e^  vieii\  dijcoveryy  concept ioti^  ^^ght^ 
and  many  others,  which  are  applied  to  lignify 
external  things,  as  that  mufcular  part  of  the  body 
called  heart ;  external  feeling  called  7^74/2 .;  the 
iight,of  the  bodily  eye  calleel  view ;  the  iindurg 
of. a  thing,  by  its  being  uncovered,  called  dijco-^ 
'Ufry  ^.l\\^  firft  •  beginning  of  the  foetus  in  the 
lypmb, ;  called  conception;  and  the  rays  of  the  fun, 
call^a  lighi:  yet  thefe  words  do  as.  truly  and  pro- 
per ly,fignify  other  things  of  a  more  fpiritual  in- 
ternai  iiaLure,.as  ihofe  :  liich  as  the  difpofition,  at- 
fe<itiqn,  perception  and  thought  of  the  mind,  ami 
manifeftation  and  evidence  to  the  foul.  .Com- 
mon, ufc,  which  governs  the  propriety  of  lan- 
guage,,maifes  the  latter  things  to  be  as.,  much  iig-« 
nified  by  .thofe  words,  in  their  proper  meanuig, 
^s  the  former,  .  It  is  cfpecially  common  in  the 
Helrtw,  and  I  fuppofe  other  oriental  languages, 
that, the  fame  word  that-  figmiies  fomethmg  ex- 
ternal, does,  no  lefs  properly  and  uiually  lignify 
fomeching  more  fpiritual.  So  the  Hehrezv  words 
ufedjor  breath,  have  fuch  a  double  lignilication  ; 
Nejhqma  fignilies  both  breathy  and  the  Joul ;  and 
the  latter  as  commonly  as  the  former.:-  Ruachis 
ufed  for  br-eath  or  wind^  but  yet  more  commonly 
fignif^es  y/)/r//.  h'ephejb  is  ufed  for  breath,  but 
yet  more  commonly  lignifies  Joul.  So  the  word 
Lebhy  hearty  no  lefs  properly  fignifics  the  /^///,  efpe- 
cially  with  regard  to  the  will  and  aiiections,  than 
tHat  part  of  the  body  fo  called.     The  word  Sba^ 


i86     The  jirjl  threatening  implied,  &c, 

/<5;;;,  which  \izxtx\^^x  peace,  no  lefs  properly  figni* 
fics  profperity  and  happinefs,  than  mutual  agree- 
ment. The  word  tranHated  ///f,  lignifics  the 
natural  life  of  the  body,  and  alfo  the  perfect  and 
happy  Itate  of  fenfiblc  adlive  being ;  and  the  lat- 
ter as  properly  as  the  former.  So  the  word  death 
Signifies  dellruciion,  as  to  outward  JenjihUhy,  ac- 
tivity and  enjoyment:  but  it  has  moft  evidently 
another  lignitication,  which  in  the  Hebrew  tongue 
is  no  lefs  proper,  viz.  perfe^^  Jenjibky  hopelejs  ruin 
and  mijeyy. 

It  is  therefore  wholly  without  reafon  urged, 
that  death  properly  fignifies  only  the  lofs  of  this 
prefent  life :  and  that  therefore  nothing  elfe  was 
meant  by  that  death  which  was  threatened  for  eat- 
ing the  forbidden  fruit.  Nor  does  it  at  all  appear 
but  that  Adam,  who  from  what  God  faid  con- 
cerning the  itcdi  of  the  woman,  that  was  fo  very 
figurative,  could  underftand,  that  relief  was  pro- 
mifed,  as  to  the  death  which  was  threatened,  (^as  Dr^ 
T.  himfelf  fuppofes  p.  18.)  under  flood  the  Death 
that  was  threatened  in  the  more  important  fenfc; 
efpecially  feeing  temporal  death,  as  it  is  originally 
and  in  itfelf,  and  is  evermore,  excepting  as  changed 
by  divine  grace,  an  introdudtion  or  entrance  into 
that  gloomy  difmal  flate  of  mifery,  which  is  flia^ 
dowed  forth  by  the  dark  and  awful  circumftances 
of  this  death,  naturally  fuggefting  to  the  mind  the 
moil  dreadful  flate  of  hopelefs,  fenlible  ruin. 

As  to  that  objcdlion  which  fome  have  made, 
that  the  phrafe,  dying  thou  Jh alt  die,  is  feveral  times 
ufed  in  the  books  of  Mofcs  to  (ignify  temporal 
death,  it  can  be  of  no  force.  For  it  has  been 
fliewn  already,  that  the  fame  phrafe  is  fometimes 
ufed  in  Scripture  to  fignify  eternal  death,  in  in- 
flances  much  more  parallel  with  this.  But  indeed 
nothing  can  be  certainly  argued  concerning  the 
nature  of  the  thing  intended,  from  its  being  ex- 
prefled  in  fuch  a  manner.     For  it  is  evident,  that 

fuch 


Adam  dealt  with  as  a  federal  licad.     187 

fuch  repetitions  of  a  word  in  the  Hebrew  lan- 
guage, are  no  more  than  an  cmphalis  upon  a 
word  in  the  more  modern  languages,  to  iignitV 
the  great  degree  of  a  thing,  the  importance  of  it, 
or  the  certainty  of  it,  &c.  When  we  would  lig- 
nify  and  imprefs  thefe,  we  commonly  put  an 
emphalis  on  our  words:  inllead  of  this  the  He- 
brews, when  they  would  exprefs  a  thing  Itrongly, 
repeated  or  doubled  the  word,  the  more  to  im- 
prefs the  mind  of  the  hearer ;  as  may  be  plain  to 
every  one  in  the  leaft  converfant  with  the  He- 
brew Bible.  The  repetition  in  the  threatening 
to  Adam  therefore,  only  implies  the  foiemnity 
and  importance  of  the  threatening.  But  God 
may  denounce  either  eternal  or  temporal  death 
with  peremptorinefs  and  foiemnity,  and  nothing 
can  certainly  be  inferred  concerning  the  nature 
of  the  thing  threatened,  becaufe  it  is  threatened 
with  emphafis,  more  than  this,  that  the  threat- 
ening is  much  to  be  regarded.  Though  it  be 
true,  that  it  might  in  an  efpecial  manner  be  ex^ 
peded  that  a  threatening  of  eternal  death,  would 
be  denounced  with  great  cmphafis,  fuch  a  threa, 
tening  being  infinitely  important,  and  to  be  re- 
garded above  all  others. 

Sec^.    III. 

Wherein  it  is  inquired,  v:hether  there  he  any  thing  in 
the  Hijlory  of  the  three  firft  Chapters  of  Getufis, 
v:hich  Jhould  lead  us  to  fufpofe  that  God,  in  his 
Conjliiution  loith  Adam,  dealt  with  Mankind  in 
general,  as  included  in  their  firft  Father,  an^ 
that  the  Threatening  of  Death,  in  cafe  he  fljould 
eat  the  forbidden  fruit,  had  refpecl  not  only  to 
him,  but  his  pofterity  ? 

DR.  7.  rehearfmg  that  threatening  to  Adam, 
Thoii  Jhdt  furelj  die,  and  giving  us  his  pa- 

raphrafc 


l88  Adam  dealt  zdth 

raphrafe  of  it,  p.  7,  8.  concludes  thus  :  '*  Ob* 
-*'  fcrvc,  here  is  not  one  ^WGi'd  relating:  to  Adam's 
"  pollcrity."  But  it  may  be  obferved  in  oppo- 
fition  to  this,  that  there  is  fcarcelv^  V);?^  w-^r^  that 
"ive  ha.ve  an  account  of,  which  God  ever  faid  to 
Adam  or  Eve,  'but  what  does  manifeftly  include 
their  pofterity  in  the  meaning  and  delign  of  it. 
There  is  as  much  of  a  zvord  faid  about  Adam's 
poflerity  in  that  threatening,^. a^s  there  is  in  thofe 
words  xjf  God  to  Adam  and  'Eve,  Gen.  i.  28. 
Be  fruit  fid y  and  midti-piy.^^  and  r'cpiemjb  the  earthy  and 
Jubdue  it ;  and 'as  much  in  events,  to  leid  us  .  to 
fuppofe  -Adam's-  pofterity  to  be  included.  There 
is  as  much  of  ^  zc^^r^of  his  pofterity  in  th^t  threat 
teningy  as  in  thofe  words,-  Ver,  <i(^.  •  'Behold,  I 
have -given  a'oil  every  he)if  hecmng  fe^d-^and^  eveij 
tree  in  vcldich  is  the  fruit  ef  -a^^fW  yielding  feed y  &c. 
Even  when  God  was -about  ti:v -create  Adam,-"\That 
he  faid  on  that'occafion'^had  noC  refpecVonly-tO 
Adam,  but  "to  his  pofterity.  Gondii.  26.  Letti's 
7nake  -man  in  mif  im'a^y  aiUb  M  ibenh-have  dominion 
over  the  fijb  sf  i}i>^'f£a,  &c.  And'-W'hat  is  more  re-" 
markable,  there  is  as  much-  of  a  woj?d  faid  about 
Adam's  pofterioy  in 'th-e:  threatening  of  death:/*  a^j? 
there  is  in  that  fentence,- Gett-^iw-ip.  ^Unio  dufi 
Jhalt  ihoii  return.  Which  Dr.  T.  himfelf  fuppofc.s 
to  be  a  fentence  prohounced^^br  the  execution  of 
that  very  thr.catc.niufj, .  Thou  Jhalt  Jurely  die  .\  2^^ 
which  fentence  he  JiJmfclf Talfo  often  fgcal^.of 
as  including ,^ AcJ^nv's  pprterityj^  ^^^^  ^\h^.  is 
much  more  rcmaris:iible  ftUl,  is  .a  feiUp'ijfe.\\hich 
Dr.  T.  himfelf^  Q%n  Tpeaks.  of,  ^y^^/;^J?/.r 
pojlerity,  as  a  fentence  ^cvn'dcn]iiatlonyas:a7^^^^^^// 
fentence> . and  a  ftntcnce  which  God  pronounced 
with  regard  to' Adam's -^^/(?;7/)',  a^Jing  the  part  of 
a  judge,  and  as  fuch  condemning  them  to  tem- 
poral death.  TJiough  fic  is  therein  uqjcriy/iit- 
confiftent  with..bi^£c'li^  jnafimuc^a  .as  Jie  at'^thc 
''^  *      *        *  fame 


US'  a  federal  head.  289 

fame  .time  abundantly  inlills,  that  death  is  not 
brought  on  Adam's  polleiity,  in  confcquence  of 
his  lin,  at  all  as  a  punifliment ;  but  merely  by 
the  gracious  difpolal  of  a  father,  bellowing  a 
benefit  of  the  higheji  nature  upon  them  *. 

But  I  Ihall  Ihew  that  I  do  not  in  any  of  thefe 
things  faliely  charge,  or  mifreprefcnt  Dr.  T. — 
He  fpeaks  of  the  fentence  in  chap.  iii.  19.  as 
pronounced  in  purfuance  of  the  threatening  in 
the  former  chapter,  in  thefe  words,  p.  17.  18. 
"  The  fentence  upon  the  man,  ver.  17,  i8,  ig, 
"  fir  It  affects  the  earth,  upon  which  he  was  to 
"  fublift  :.•  the  ground  IJiould  be  incumbered  with 
*'  many  noxious  weeds,  and  the  tillage  of  it  more 
*^  toilfome  :  which  would  .oblige  man  to  procure 
'"  a  fuftenance  by  hard  labour,  until  he  fhould 
*!  die,  and  drop  into  the  ground,  from  whence 
"  he  was  taken.'-  Thus  death  entered  by  lin  into 
"  the  world,  and  man  became  mortal,  according 
*[ /i>  the  threatening  in  the  fonner  chapter.''  Now, 
if,  mankind  becomes  mortal,  a^nd  mufr  die,  ac- 
cording.to  the  threatening  in  the  former  chapter, 
then  doubtiefs  the  threatening  in  the  former 
chapter.  Thou  palt  die,  had  refpecl  not  only  to 
Adam,  bu|t-  to  mankind,  and  included  Adam's 
poilcrity.  Yea,  and  Dr.  T.  is  exprefs  in  it,  and 
v:ery  often  fo,  chat  th^  fentence  concerning  drop- 
ping into  the  ground,  or  returning  to  the  dull, 
(Jid  include  Adam's  pofterity.  So  p.  19,  20. 
fpeaking  there  of  that  fentence,  *'  Obferve  (fays 
*f  he).;  that  we  their  pofterity  are  in  fact  fubjedcd 
*'  £0  the  fame  afflicton  and  mortality,  here  by 
**  fentence  intiicled  upon  our  firlt  parents. — p.  42, 
^*  But  yet  men,  through  that  long  trad,  were  all 
f  fubjeL^  to  death,  therefore  they  mufb  be  in- 
"'"  eluded  in  the  fentence."     The  fame  he  affirms 

In 


I  go  Adam  Jeal^  vjith 

in    innumerable  other  places,  fome  of  which  I 
Ihall  have  occafion  to  mention  prefently. 

The  fentencc  which  is  founded  on  the  threat- 
ening, and  (as  Dr«  T*  fays)  according  to  the  threat-* 
ciiing^  extends  to  as  many  as  were  included  in 
the  threatening,  and  to  no  more.  If  the  fentencc 
be  upon  a  colieclive  fubjed:,  infinitely  (as  it  were) 
the  grcateft  part  of  which  were  not  included  in 
the  threatening,  nor  were  ever  threatened  at  all 
by  any  threatening  whatfoever,  then  certainly  this 
fentence  is  not  according  to  the  threatening^  nor 
built  upon  it.  If  the  fentencc  be  according  to 
the  threatening,  then  we  may  juftly  explain  the 
threatening  by  the  fentence  :  and  if  we  find  the 
fentence  fpoken  to  the  fame  perfon,  to  whom  the 
threatening  was  fpoken,  and  fpoken  in  the  fe- 
cond  perfon  fingular,  in  like  manner  with  the 
threatening,  zrA  founded  on  the  threatening,  and 
according  to  the  threatening  ;  and  if  we— find  the 
fentence  includes  Adam's  pofterity,  then  we  may 
certainly  infer,  that  fo  did  the  threatening  :  and 
hence,  that  both  the  threatening  and  fentence 
were  delivered  to  Adam  as  the  public  head  and 
reprefentative  of  his  pofterity. 

And  wc  may  alfb  further  infer  from  it,  in 
another  refpedl  diredl:ly  contrary  to  Dr.  T — r*s 
docirine,  that  the  fentence  which  included  Adam's 
pofterity,  was  to  death  as  a  piiniJJjment  to  that 
pofterity,  as  well  as  to  Adam  himfelf.  For  a 
fentence  pronounced  in  execution  of  a  threaten- 
ing, is  to  a  puniftimcnt.  Threatenings  are  of 
puniftiments.  Neither  God  nor  man  arc  wont  to 
threaten  others  with  favors  and  benefits. 

But  left  any  of  this  author's  admirers  fliould 
Hand  ro  it,  that  it  may  very  properly  be  faid,  God 
threatened  mankind  with  beftowing  great  kind- 
nt{^  upon  them,  I  would  obferve,  that  Dr.  T. 
often  fpeaks  of  this  fentence  as  pronounced  by 
*  God 


'as  a  federal  head.  191 

God  on  all  mankind^  as  condemning  them^  fpcaks  of 
it  as  ^  fentence  of  condemnation  judicially  pronounced^ 
or  a  fentence  which  God  pronounced  on  all  man- 
kind acling  as  their  judgCy  and  in  a  judicial  pro* 
deeding:  which  he  affirms  in  multitudes  ofpiaces. 
In  p.  20.  fpeaking  of  this  fentence,  which  he 
there  fays,  fubjeds  us,  Adam's  and  Eve's  poile- 
rity,  to  afflidlion  and  mortality,  he  calls  it  a  ju- 
dicial acl  oi  condemnation.  **  The  judicial  a^l 
'<  of  condemnation  (fays  he)  clearly  implies  a  tak- 
**  ing  him  to  pieces,  and  turning  him  to  the 
**  ground,  from  whence  he  was  taken.''  And 
•^  p.  28,  29.  In  all  the  Scripture,  from  one  end 
**  to  the  other,  there  is  recorded  but  ona  judgment 
*'  to  condemnation^  which  came  upon  all  men,  and 
"  that  is.  Gen.  iii.  17,  18,  19,  Duf  thou  art,  &c. 
"  P.  40.  fpeaking  of  the  fame,  he  fays,  "  All 
men  are  brought  under  cojidemimtion:*  In  p.  27, 
28.  By  judgment,  judgment  of  condemnation^  it 
"  appeareth  evidently  to  me,  he  (Paul)  means 
"  the  being  adjudged  to  the  forementioned  death ; 
"  he  means  ihc  f entente  of  death,  of  a  general  mor- 
**  tality,  pronounced  upon  7nankind,  in  confequencc 
**  of  Adam's  firft  tranfgreflion.  And  the  condem* 
'^  yiation  infl idled  by  the  judgment  of  God,  anfwer- 
"  eth  to,  and  is  in  eifecl  the  fame  thing  with, 
"  being  dead."  P.  30.  The  many,  that  is  man- 
**  kind,  were  fubjedt  to  death  by  the  judicial  act 
"of  God."  P.  31.  ''  Being  made  finners,  may 
**  very  well  fignify,  being  adjudged  or  condemned  to 
"  death. — For  the  Hebrew  word,  &:c.  iignifies  to 
*'  make  one  a  fmner  by  a  judicial  fentence,  or  to 
"  condemn,'"  Paraph,  on  Rom.  v.  19.  in  his  Exp. 
of  the  cpiftle,  "  Upon  the  account  of  one  man's 
"  difobedience,  mankind  were  judici.illy  conftituted 
^^ Jinncrs ;  that  is,  fubjedied  to  death,  by  the /^;;- 
*^  tence  of  God  the  judge.  And  there  are  man^ 
other  places  where  he  repeats  the  fame  thing-. 

And 


ig2        Abfurdity  offiippofmg  Adani 

And  it  is  pretty  remarkable,  that  in  p.  48,  49^ 
immediate!/  after  citing  Prov.  xvii*  15.  He  that 
juftifieth  the  wickedy  and  he  that  condemneth  the  juji^ 
are  both  an  abomination  to  the  Lord  ;  and  when  he  is 
careful  in  citing  thefe  words,  to  put  us  in  mind 
that  it  is  meant  oi  ?^  judicial  act ;  yet  in  the  ver/ 
next  words  he  fuppofes  that  God  himfeif  docs 
fo,  fince  he  conftantly  fuppofes  that  Adam's  pof- 
terity,  whom  God  condemns,  are  innocent.  His 
words  are  thefe,  "  From  all  which  it  followeth, 
"  that  the  judgment  that  palTed  upon  all  men  to 
*^  condemnation^  is  death's  coming  upon  all  men,  by 
*"■  t\\Q  judicial  a fl  of  Gody  upon  occalion  of  Adam's 
'^  tranfgrellion."  —  And  it  is  very  remarkable, 
that  in  p.  279,  280,  and  283,  heiniifls,  *'  That  in 
"  Scripture  no  adion  is  faid  to  be  imputed,  reck- 
"  oned  or  accounted  to  any  perfon,  either  for 
"  righteoufnefs  or  condemnation,  but  the  proper 
**  act  and  deed  of  that  perfon." — And  yet  he  thus 
continually  affirms,  that  all  mankind  are  made 
iinners  by  a  judicial  a^  of  God  the  judge,  even  to 
condemnation,  and  judicially  tonftituted  Jinners,  and 
fo  fubjedled  to  a  judicial  fentence  of  condemnation, 
on  occafion  of  Adam's  lin ;  and  all  according  to 
the  threatening  denounced  to  Adam,  Thou  Jhalt 
furely  die :  though  he  fuppofes  Adam's  polierity 
were  not  included  in  the  threatening,  and  are 
looked  upon  as  perfedtly  innocent,  and  treated 
wholly  as  fuch. 

I  am  fenfible  Dr.  T.  does  not  run  into  all  this 
inconliftcnce,  only  through  overfight  and  blun- 
dering; but  that  he  is  driven  to  it,  to  make  out 
his  matters  in  his  evalion  of  that  noted  paragraph 
in  the  fifth  chapter  of  Romans,  efpecially  thofe 
three  fentences,  ver.  16.  The  judgment  was  hy  one 
to  condemnation,  ver.  18.  By  the  cffence  of  onCyjudg- 
7ne7it  came  upon  all  7nen  to  condeynnation  ;  and  ver.  19. 
By   one  man's   d if  obedience   many  zvere  madefinners. 

And 


■net  a  federal  head.  193 

And  I  am  alfo  fenfiblc  of  what  he  offers  to  falvc 
the  inconvenience,  •:'/;:;.  "  That  if  the  threatcn- 
"  ing  had  immediately  been  executed  on  Adam, 
«'  he  would  have  had  no  pofterity  ;  and  that  fo  fiir 
<'  the  poilible  exillence  of  Adam's  poftcrity  fell 
"  under  the  threatening  of  the  law,  and  into  the 
"  hands  of  the  judge,  to  be  difpofed  of  as  he  fliould 
*'  think  fit ;  and  that  this  is  the  ground  of  the 
**  judgment  to  condemnation,  coming  upon  all 
^'  men  *."  But  this  is  trifling  to  a  great  degree  ; 
for 

1.  Suffering  death,  and  failing  of  pofTible  ex^ 
iftence,  are  entirely  different  things.  If  there  had 
never  been  any  fuch  thing  as  iin  committed, 
there  would  have  been  infinite  numbers  of  pof- 
fible  beings,  which  would  have  failed  of  exigence, 
by  God's  appointment.  God  has  appointed  not 
to  bring  into  exiftence  numberlefs  poflible  worlds, 
each  replenifhed  with  innumerable  poffible  in- 
habitants. But  is  this  equivalent  to  God's  ap- 
pointing them  all  to  fuffer  death  ? 

2.  Our  author  repreients,  that  hy  Adanis  fin 
the  pqljihle  exiftence  of  his  pnfterity  fell  into  the  hands 
of  the  judge,  to  be  difpofed  of  as  he  JJjould  think  fit. 
But  there  was  no  need  of  any  fm  of  Adam's,  or 
any  body's  elfe,  in  order  to  their  being  brought 
into  God's  hands  in  this  refpecl.  The  future 
poffible  exifleace  of  ail  created  beings  is  in  God's 
hands,  antecedently  to  the  exiilence  of  any  fm. 
And  therefore  by  God's  Ibvereign  appointment, 
infinite  numbers  of  poffible  beings,  without  any 
relation  to  Adam,  or  any  other  finning  being,  do 
fail  of  their  poffible  exiftence.  And  if  Adam  had 
never  finned,  yet  it  would  be  unreafonable  to  fup- 
pofe,  but  that  innumerable  of  his  poffible  poflc- 
rity  would  have  failed  of  exiftence  by  God's  dil- 

Q  pofal. 


194  Ahfurdity  of  fuppqjt?ig  Adant 

pofal.  For  will  any  be  fo  unreafonable  as  toimo-* 
gine,  that  God  would  and  muft  have  brought  into 
exillence  as  many  of  his  pofterity  as  it  was  poiTible 
Ihould  be,  if  he  had  not  linned  ?  Or  that  in  that  cafe, 
it  would  not  have  been  pofTibley  any  other  perfons 
of  his  poilerity  fliould  ever  have  exifted,  than 
thofe  individual  perfons,  who  now  adlually  fall 
under  that  fentence  of  fufFering  death,  and  re- 
turning to  the  duft  ? 

3.  We  have  many  accounts  in  Scripture,  which 
imply  the  ad:ual  failing  of  the  pofTible  exigence 
of  innumerable  multitudes  of  Adam's  pofterity, 
yea,  of  many  more  than  ever  come  into  exillence. 
As,  of  the  pofiible  poflerity  of  Abel,  the  pofTible 
pofterity  of  all  them  that  were  deflroyed  by  the 
fiood,  and  the  poffible  poflerity  of  the  innumerable 
multitudes,  which  w^e  read  of  in  Scripture,  de- 
llroycd  by  fvvord,  peftilencc,  &c.  And  if  the 
threatening  to  Adam  reached  his  poflerity,  in  no 
other  refpedl  than  this,  that  they  were  liable  to  be 
deprived  by  it  of  their  poflible  exigence,  then 
thefe  inflances  are  much  more  properly  a  fulfil- 
ment  of  that  threatening,  than  the  fuffering  of 
death  by  fuch  as  actually  come  into  exiftence  • 
and  fo  is  that  which  is  moil  properly  the  judgment 
to  condemnation,  executed  by  the  fentence  of  the 
judge,  proceeding  on  the  foot  of  that  threatening. 
But  where  do  we  ever  find  this  fo  reprefented  in 
Scripture  ?  We  read  of  multitudes  cut  off  for 
their  perfonal  fins,  who  thereby  failed  of  their 
pofTible  pofterity.  And  thefe  are  mentioned  as 
God's  judgments  on  them,  and  effedrs  of  God'^ 
condemnation  of  them :  but  when  are  they  ever 
fpokc'n  of  as  God's  judicially  proceeding  againflv 
and  condemning  their  pofTible  poflerity  ? 

4.  Dr.*  T.  in  what  he  fays  concerning  this  mat- 
ter, fpeaks  of  the  threatening  of  the  law  deliv- 
ered to  Adam,  which    the  pofTible  exiflcnce  of 

his 


not  a  federal  head.  1% 

his  pofterlry  fell  under,   as  the  ground  of  the  judg^ 
ment  to  condemnation  coming  upon  all  men.    But  herein 
he  is  exceeding  inconfiftent  withhimfelf:  lor  he 
affirms  in  a  place  forccited,  that  the  Scripture  nc- 
vcrfoeaksof  any  fentence  of  condennnation  com- 
in^  upon  all  men,  but  that  fentence  in  the  third 
of  Genefis,  concerning    man's  turning    to   duit. 
But  according  to  him,  the  threatening  of  the   aw 
delivered  to  Adam  could  not  be  the  ground  or 
that  fentence ;  for  he  greatly  infifts  upon  it,  that 
that  law  was   entirely  abrogated  before  that  len- 
tence  was  pronounced,  that  this  law  at  that  time 
was  not  in  being,  had  no  exijlence  to  have  any  iuch 
influence  as   might  procure  a  fentence  or  death  ; 
and  that  therefore  this    fentence  was  introduced 
entirely  on  another  foot,  -jiz.  on  the  foot  of  a  new 
difpenfation  of  grace.     The  reader  may  fee  this 
matter  ftrenuouflv  urged,  and  particularly  argued 
by  him,  p.  389^396.     So   that    this     fentence 
could  not,  according  to  him,  have  the  threatening 
of  that  law  for  Its  ground,  as  he  fuppoies  ;  tor  it 
never  flood  upon  that  ground.     It  could  not  be 
called  a  judgment  of  condemnation,  under  anyjitcb 
vtezv  ;  for   It  could  not  be  viewed  under  circum- 
stances, under  which  it  never  exifted. 

5.  If  it  be  as  our  author  fuppoies,  that  the  len- 
tence  of  death  on  all  men  comes  under  the  notion 
of  a  judgment  to  condemnation  by  this  means, 
-uiz.  that  the  threatening  to  Adam  was   in  fome 
refped  the  ground  of  it;  then  it  alfo  comes  un- 
der the  notion  of  a  puniflimcnt  :  for  thrcatenings 
annexed  to  breaches  of  laws,  are  to  puniilimcnts  ; 
and  a  judgment  of  condemnation  to   the  tmng 
threatened,  mud  be  to  punilhment ;  and  the  thing 
condemned  to  mull  have  as  much  the  notion  of  a 
punilhment,  as  the  fentence  has  the   notion  ot  a 
judgment    to    condemnation.     But  this   Dr.    1. 
wholly  denies  ;  he  denies  that  the  death  fejiteiiced 

O  a  ^^^ 


jg6  A  Jam  mojl  evidently 

to,  comes  as  any  punifliment  at  all ;  but  infi^f5 
that  it  comes  only  as  a  favor  and  benefit,  and  a 
fruit  of  fitherly  love  to  Adam's  poilerity,  re- 
fpeclcd  not  as  guilty,  but  wholly  innocent.  So 
that  his  fcheme  will  not  admit  of  its  coming  un- 
der the  notion  of  a  fentence  to  condemnation  in 
any  refpedl  whatfoever.  Our  author's  fuppo- 
lition,  that  the  polTible  exigence  of  Adam's  pof- 
terity  comes  under  the  threatening  of  the  law, 
and  into  the  hands  of  the  judge,  and  is  the  ground 
of  the  condemnation  of  all  men  to  death,  im- 
plies, that  death  by  this  fentence  is  appointed  to 
mankind  as  an  evil,  at  leaft  negatively  fo,  as  it 
is  a  privation  of  good  ;  for  he  manifeftly  fpeaks 
of  a  non-exiftcnce  as  a  negative  evil.  But  herein 
he  is  inconliftent  with  himfelf ;  for  he  continu- 
ally inlifts,  that  mankind  are  fubjedled  to  death 
only  as  a  benefit^  as  has  been  before  Ihewn.  Ac- 
cording to  him,  death  is  not  appointed  to  man- 
kind as  a  negative  evil,  as  any  celTation  of  exifl- 
cncc,  as  any  ceffation  or  even  diminution  of 
good  ;  but  on  the  contrary,  as  a  means  of  a  more 
happy  exiftcncey  and  a  great  increaje  of  good. 

So  that  this  evafion,  or  falvo  of  Dr.  T — r's,  is 
fo  far  froni  helping  the  matter,  or  falving  the  in- 
confiilencc,  that  it  increafes  and  multiplies  it. 

An(i  that  the  conftitution  or  law,  with  the 
threatening  of  death  annexed,  which  was  given 
.to  Adam,  was  to  him  as  the  head  of  mankind^ 
and  to  his  poflerity  as  included  in  him,  not  only 
follows  from  fome  of  our  author's  own  alTertions, 
and  the  plain  and  full  declarations  of  the  apoftle 
in  the  fifth  of  Romans,  (of  M'hich  more  after- 
wards) which  drove  Dr.  T.  into  fuch  grofs  in- 
confiriencies.  But  the  account  given  in  the 
three  firft  chapters  of  Genclis,  direclly  and  ine- 
vitably leads  us  to  fuch  a  cunclufion. 

Though. 


a  federal  head.  197 

Though  the  fentcncc,  Qzvi.  iii.  19. — Unto  dwl 
thou  Jhalt  return^  be  not  of  equal  extent  with  the 
threatening  in  the  foregoing  chapter,  or  an  exe- 
cution of  the  main  curfe  of  the  law  therein  de- 
nounced ;  for,  that  it  fliould  have  been  fo,  would 
have  been  inconfiftent  with  the  intimations  of 
mercy  juft  before  given :  yet  it  is  plain,  this 
fentence  is  in  purfuance  of  that  threatening,  be- 
ing to  fomething  that  was  included  in  it.  The 
words  of  the  fentence  were  delivered  to  the  fame 
perfon,  with  the  words  of  the  threatening,  and 
in  the  fame  manner,  in  like  lingular  terms,  as 
much  without  any  exprefs  mention  of  his  pofte- 
rity  :  and  yet  it  manifeftly  appears  by  the  confe- 
quence,  as  well  as  all  circumdances,  that  his 
poftcrity  were  included  in  the  words  of  the  fen- 
tence ;  as  is  confeffed  on  all  hands-  And  as  the 
words  w^ere  apparently  delivered  in  the  form  of 
the  fentence  o^Ti  judge,  condemning  for  fomething 
that  he  was  difpleafed  with,  and  ought  to  be 
condemned,  viz,  lin  ;  and  as  the  fentence  to  him 
and  his  poilerity  was  but  one,  dooming  to  the 
fame  fuffering,  under  the  fame  circumllances, 
both  the  one  and  the  other  fentenced  in  the  fame 
words,  fpoken  but  once,  and  immediately  to  but 
one  perfon,  we  hence  juftly  infer,  that  it  was  the 
fame  thing  to  both;  and. not  as  Dr.  T.  fuggefts, 
(p.  6jy)  a  fentence  to  a  proper  punifliment  to 
Adam,  but  a  mere  promife  of  favor  to  his 
poflerity. 

Indeed,,  fometimes  our  author  fcems  to  fup- 
pofe,  that  God  meant  the  thing  denounced  in 
this  fentence,  as  a  favor  both  to  Adam  and  his 
pofterity*.  But  to  his  poftcrity,  or  mankind  in 
general,  who  are  the  main  fubjc^fl,  he  ever  in^ 

*  P.  301,  321,  322. 


igS  Adam  mojl  evidently 

fifls,  that  it  was  purely  intended  as  a  favor.  And 
therefore,  one  would  have  thought,  the  fentcnce 
fhould  have  been  delivered,  with  manifefcations 
and  appearances  of  favor,  and  not  of  anger. 
How  could  A(ianLi  underftand  it  as  a  promife  of 
great  favor,  conilderirg  the  manner  and  circum-. 
itances  of  the  denunciation  .'*  How  could  he  think 
that  God  would  go  about  to  delude  him,  by 
cloathing  himfelf  with  garments  of  vengeance, 
m'ing  words  of  difpleafure  and  rebuke,  fetting 
forth  the  heinoufnefs  of  his  crime,  attended  with 
cherubims  and  a  flaming  fword ;  when  all  that 
he  meant  was  only  higher  teftimonies  of  favor 
than  he  had  before  in  a  flate  of  innocence,  and 
to  manifeil  fatherly  love  and  kindnefs,  in  pro-. 
mifes  of  great  blclTings  ?  If  this  was  the  cafe, 
God*s  words  to  Adam  mufl  be  underftood  thus  : 

*  Becaufe  thou  hafl:  done  fo  wickedly,  haft  heark- 

*  encd  unto  the  voice  of  thy  wife,  and  haft  eatery 

*  of  the  tree  of  which  I  commanded  thee,  fay- 

*  ing.    Thou  (halt  not  eat  of  it ;  therefore  i  will 

*  be  more  kind  to  thee  than  I  was  in  thy  ftate  of 

*  innocence,  and  do  now  appoint  for  thee  the 
'  following  great  favors  :  Curfed  be  the  ground  for 

*  tky  fakey  &c.'  And  thus  Adam  muft  under-, 
ftand  what  was  faid  ;  unlefs  any  will  fay  (and 
God  forbid  that  any  fhould  be  fo  blafphemous), 
that  God  cloathed  himfelf  with  appearances  ojf 
difpleafure  to  deceive  Adam,  and  make  him  be^ 
lieve  the  contrary  of  v/hat  he  intended,  and  lead 
him  to  expect  a  difmal  train  of  evils  on  his  pof- 
terity,  contrary  to  all  rcafon  and  juftice,  imply--, 
ing  the  moft  horribly  unrighteous  treatment  of 
millions  of  perfectly  innocent  creatures  I  It  is 
certain,  there  is  not  the  leaft  appearance  in  what 
God  faid,  or  the  manner  of  it,  as  Mofes  gives  us 
the  account,  of  any  other,  than  that  God  was 
pov/ tcftify ing  difpleafure,  condemning  the  fub^ 

jea 


a  federal  head.  igg 

jccl  of  the  fcntciice  he  was  pronouncing,  as  jullly 
cxpofed  to  puniflimcnt  for  fin,  and  for  that  lin 
which  he  mentions. 

When  God   was   pronouncing   this    fentence, 
Adam  doubtlefs  underflood  that  God  had  rcfpecl: 
to  his  poflerity,  as  well  as  himfelf ;  though  God 
fpake  wholly  in  the  fecond  perfon  fmgular,  BccauJ'e 
ihoii  hajl  eateriy — In  Jorrozv  Jhalt  thou  eaty — Unto  the 
duft  jhalt  thou  return.     But  he  had  as  much  reafon 
to  underfland  God  as  having  refpect  to  his  pofte- 
rity,  when  he  direcfted  his  fpccch  to  him  in  like 
manner  in  the  threatening,  Thou  Jhalt  Jurely  die. 
The  fentence  plainly  refers  to  the  threatening, 
and  refults  from  it.     The   threatening  fays.  If 
thou  eaty  thou  Jhalt  die :  the  fentencerfays,  BecauJ'e 
thou  hajl  e'aten,  thou  Jhalt  die.     And"  Mofes,  who 
wrote  the  account,  had  no  reafon  to  doubt  but 
that  the  affair  would  be  thus  underftood  by  his 
readers ;  for  fuch  a  way  of  fpeaking  was  well  un- 
dcrftood  in  thofe  days  :  the  hiftory  he  gives  us 
of  the  origin  of  things  abounds  with  it.     Such  a 
manner  of  fpeaking  to  the  firft  of  the  kind,   or 
heads  of  the  race,  having  refpecl:  to  the  progeny, 
is  not  only  ufed  in  almoil  every  thing  that  God 
faid  to  Adam  and  Eve,  but  even  in  M'hat  he  faid 
to  the  very  birds  and  jijhes.    Gen.  i.  22.     And 
alfo  in  what  he  faid  afterwards  to  Noah,  Gen.  ix. 
and  to  Shem,  Ham,  and  Japheth,  and  Canaan, 
Gtn.  ix.  25,   26,   27.     So  in  promifes  made  to 
Abraham,  in  which  God  direded  his  fpeech  to 
him,  and  fpake  in  the  fecond  perfon  lingular  from 
time  to  time,  but  meant  chiefly  his  poflerity  :  Jo 
thee  will  I  give  this  land.     In  thee  Jhall  all  the  fa^ 
?nilies  of  the  earth  be  blejjedy    &c.  &c.     And  in 
what   is   faid  of  Iflimael,  as  of  his  perfon,  but 
meant  chiefly  of  his  poflerity.  Gen.  vi.  12.   and 
xvii.  20.     And  fo  in  what  Ifaac  laid  to  Efau  and 
Jacob,  in  his  blefljng  ;  in  which  he  fpakc  to  them 

O  4  in 


200        Of  the  curfe  on  the  ground. 

in  the  fecond  pcrfon  fingular ;  but  meant  chiefly 
their  porterity.  And  fo  tbr  the  moft  part  in  the 
promifcs  made  to  Ifaac  and  Jacob  ;  and  in  Ja- 
cob's blcfTing  of  Ephraim  and  ManafTeh,  and  of 
his  twelve  fons. 

But  I  Iball  take  notice  of  one  or  two  things 
further,  fnewing  that  Adam's  pofterity  were  ia,- 
cluded  in  God's  eiiabliftiment  with  him,  and  the 
threatening  denounced  for  his  lin  ;  and  that  the 
calamities  w  hich  come  upon  them  in  confequence 
of  his  fm,  are  brought  on  them  as  punifhments. 

This  is  evident  from  the  curfe  on  the  ground - 
-which  if  it  be  any  curfe  at  all,  comes  equally  oil 
Adam's  pofterity  with  himfelf.  And  if  it  be  a 
curfe,  then  againll:  whomfoever  it  is  deiigned, 
and  on  whomfoever  it  terminates,  it  comes  as  a 
punifliment,  and  not  as  a  blelling,  fo  far  as  it 
comes  in  confequence  of  that  fcntence. 

Dr.  T.  fp.  19.)  fays,  "  A  curfe  is  pronounced 
"  upon  the  ground,  but  no  curfe  upon  the  wo^ 
"  man  and  the  man.'*  And  in  p.  321,  322,  he 
infifls,  that  the  ground  only  was  curfed,  and  not 
the  man  :  juft  as  though  a  curfe  could  terminate 
on  lifelefs,,  fenfelefs  earth  !  To  underftand  this 
curfe  otherwife  than  as  terminating  upon  man, 
through  the  ground,  would  be  as  fenfelefs  as  to 
fuppofe  the  meaning  to  be.  The  ground  Jfoall  be 
punijbed,  and  Jhall  he  miferahle  for  thy  fake.  Our 
author  interprets  the  curfe  on  the  ground,  of  its 
being  incumbered  with  noxious  weeds ;  but  would 
thefe  weeds  have  been  any  curfe  on  the  ground, 
if  there  had  been  no  inhabitants,  or  if  the  inha- 
bitants had  been  of  fuch  a  nature,  that  thcfe 
weeds  fhould  not  have  been  noxious,  but  ufeful 
to  them?  It  is  faid,  Deut.  xxviii.  17.  Curjed pall 
he  thy  bajket  and  thy  Jlore  :  and  would  he  not  be 
thought  to  talk  very  ridicT-ilouHy,  who  fhould  fay, 
f'  Jicrc  is  a  curfe  upon  the  baficet :  but  not  a  word 


Of  the  curfc  on  the  ground.         201 

**  of  any  curfe  upon  the  owner  :  and  therefore 
f^  we  have  no  reafon  at  all  to  look  upon  it  as  any 
'^^  punifliment  upon  him,  or  any  teftimony  of 
'*  God's  dilpleafurc  towards  him  1"  How  plain  is 
it,  that  when  lifelefs  things,  which  are  not  ca- 
pable of  either  benefit  or  futfering,  are  faid  to 
be  curfed  or  blelfed  with  regard  to  fenfible  be- 
ings, that  ufe  or  polleis  theic  things,  or  have 
iconneclion  with  them,  the  meaning  muft  be,  that 
thefe  fenfible  beings  are  curfed  or  blelfed  /;/  thd 
other,  or  with  refpccl  to  them  ?  In  Exod.  xxiii.  25- 
it  is  faid,  He  Jhall  blefs  ihy  bread  and  thy  zvater. 
And  I  fuppofe,  never  any  body  yet  proceeded  to 
fuch  a  degree  of  fubtilty  in  diltinguiiliing,  as  to 
fay,  *  Here  is  a  blelTmg  on  the  bread  and  the 

*  water,  which  went  into  the  pofTeifors  mouths, 

*  but  no  blefiing  on  them.'  To  make  fuch  a. 
diftindtion  with  regard  to  the  curfe  God  pro^ 
nounced  on  the  ground,  would  in  fome  refpecls 
be  more  unreafonable,  becaufe  God  is  exprefs  in 
explaining  the  matter,  declaring  that  it  was  for 
Plan's  fakey  exprefly  refcrrmg  this  curfe  to  hinii  as 
being  with  refpect  to  him,  and  for  the  fake  of 
his  guilt ;  and  as  confilfmg  in  the  forrow  and 
fuffering  he  iliould  have  from  it :  In  forrozv  Jhalt 
thou  eat  of  it— ^thorns  and  thiftles  Jhall  it  bring  forth 
to  thee.  So  that  God's  own  words  tell  us  where 
the  curfe  terminates.  The  words  are  parallel 
with  thofe  in  Deut.  xxviii.  1 6.  but  only  more 
plain  and  explicit,  Curfed  JJoalt  thou  be  in  the  field, 
or  in  the  ground. 

If  this  part  of  the  fentence  was  pronounced 
under  no  notion  of  any  curfe  or  punifliment  at 
all  upon  mankind,  but  on  the  contrary,  as  making 
an  alteration  in  the  ground,  that  Ihould  be  for 
the  better,  as  to  the7n  ;  that  inflead  of  the  fweet, 
but  tempting,  pernicious  fruits  of  Paradife,  it 
p)ight  produce  wholefome   fruits,  more  for  the 

health 


202  Of  Eves  nevo  7iame. 

health  of  the  foul ;  that  it  might  bring  forth 
thorns  and  thiftles,  as  excellent  medicines,  to 
prevent  or  cure  mortal  diilcmpers,  difcafes  which 
would  ililie  in  eternal  death  :  I  fay,  if  what  was 
pronounced  was  under  this  notion,  then  it  was  a 
blc/Iing  on  the  ground,  and  not  a  curfe ;  and  it 
might  more  properly  have  been  faid,  *  BlefTed 
'  Jhall  the  ground  be  for  thy  fake — I  will   make  a 

*  happy  change  in  it,  that  it  may  be  a  habitation 

*  more  fit  for  a  creature  fo  infirm,  and  fo  apt  to 
^  be  overcome  with  temptation  as  thou  art/ 

The  event  makes  it  evident,  that  in  pronounc- 
ing this  curfe,  God  had  as  much  refpedl  to 
Adam's  pofterity,  as  tohimfelf:  and  fo  it  was 
imderftood  by  his  pious  pofterity,  before  the 
liood  :  as  appears  by  what  Lamech,  the  father  of 
Noah,  fays.  Gen.  v.  29.  Aiid  be  called  his  name 
Noah  ;  fayl^T-gi  This  Jaine  Jh all  comfort  us  concerning 
our  zvorky  and  the  toil  of  our  hands^  "  becaufe  of 
*^  the  ground  w'hich  the  Lord  hath  curfed." 

Another  thing  which  argues,  that  Adam's  pof, 
terity  were  included  in  the  threatening  of  death, 
and  that  our  lirfl:  parents  underflood,  when  fallen, 
that  the  tempter,  in  perfuading  them  to  eat  the 
forbidden  fi'uit,  had  aimed  at  the  punifhment  and 
ruin  of  both  them  and  their  poflerity,  and  had  pro- 
cured it,is  Adam's  immediately  giving  his  wife  that 
new  name,  Eve^or  life^  on  the  promife  or  intimation 
of  the  difappointment  and  overthrow  of  the  tempter 
in  that  matter,  by  her  feed ;  which  Adam  under-, 
flood  to  be  by  his  procuring  life,  not  only  for 
thcmfejvcs,  but  for  many  of  their  pofterity,  and 
thereby  delivering  them  from  that  death  and  ruin 
w  hich  the  ferpent  had  brought  upon  them.  Thofe 
that  fhould  be  thus  delivered,  and  obtain  life, 
Adam  calls  the  living :  and  becaufe  he  obferved, 
by  what  God  had  faid,  that  deliverance  and  life 
was  to  be  by  the  feed  of  the  woman,  he  therefore 

remarks, 


lS.'ves  new  77a?nc  an  argu?ne?jt,  ^c,     2*03 

remarks,  that  Jbe  is  the  mother  of  all  living,  and 
thereupon  gives  her  a  new  name,  calls  her  Chavah^ 
life,  Gen.  lii.  20. 

There  is  a  great  deal  of  evidence,  that  this  is 
the  occaiion  of  Adam's  giving  his  wife  her  new 
jiame.  1  his  was  her  new  honor,  and  the  greatcft 
honor,  at  lead  in  her  prefent  flate,  that  the  Re- 
deemer was  to  be  of  her  feed.  New  names  v/ere 
wont  to  be  given  for  fomething  that  was  the  per- 
fon's  peculiar  honor.  So  it  was  with  regard  to  the 
new  names  of  Abraham,  Sarah,  and  Ifrael.  Dr.  T. 
himfelf  (A^^' §.  255.)  obferves,  that  they  who  arc 
faved  by  Chrifl:,  are  called  theJiverSy  01  i^cci'rs;  { 1  Cor. 
iv. ii.J  The  Uvingy  or,  they  that  live.  So  we  find 
iw  the  Old  Teilament,  the  righteous  are  called  by 
the  name  of /,6^ /ri7>/g-.  Pfal.  Ixix.  2%,  Lei  thei7i  be 
blotted  out  of  the  book  of  the  living,  and  not  be  zvritien 
ivith  the  righteous.  If  what  Adam  meant  by  her 
being  the  mother  of  all  living,  was  only  her  being  the 
mother  of  mankind,  and  gave  her  the  name  life  up- 
on that  account,  it  were  much  the  mofb  likely  that 
he  would  have  given  her  this  name  at  firft  ;  when 
God  firft  united  them,  under  that  blefling,  Be  fruit-- 
fkl  and  multiply ^  and  when  he  had  a  profped:  of  her 
being  the  mother  of  mankind  /;/  a  fate  of  immor^ 
talityy  living  indeed,  living  and  never  dying.  But 
that  Adam  fhould  at  that  time  give  her  only  the 
name  of  Ifha,  and  then  immediately  on  that  me- 
lancholy change,  by  their  coming  under  xX^tfen^ 
ience  of  death,  with  all  thc'ir  poflerity,  having  now 
a  new  awful  profpetfl  of  her  being  the  mother  of 
nothing  but  a  dyijig  race,  all  from  generation  to 
generation  turning  to  dull,  through  her  folly  :  I 
fay,  that  immediately  on  this  he  fhould  change 
ber  name  into  life,  calling  her  now  the  mother  o^ all 
living,  is  perfedly  unaccountable.  Befides,  it  is 
manifefl,  that  it  was  not  her  being  the  mother  of 
all  mankind^  or  her  relation  as  a  mother,  which  fnc 

flood 


2t54        Kves  new  name  an  argument  of 

flood  in  to  hcrpoflcrity,  but  the  quality  of  tho/e  fhc 
was  to  be  the  mother  ot^  which  was  the  thing 
Adam  had  in  view,  in  giving  his  wife  this  new 
jiaiiic ;  as  appears  by  the  name  itfelf,  which  lig- 
nilies  life.  And  if  it  iiad  been  only  a  natural  and 
mortal  I'd^t  which  he  had  in  view,  this  was  nothing 
diitinguifhing  of  her  pofterity  from  the  brutes  ; 
for  the  very  fame  name  of  living  ones,  or  living 
things,  is  given  from  time  to  time  in  this  book  of 
Genelis  to  them.:  as  in  chap.  i.  21,24,28.  chap, 
ii.  19,  chap.  vi.  19.— vii.  23,  and  viii,  1.  and 
many  other  places  in  the  Bible.— And  belides,  if 
ly  life  was  not  the  quality  of  her  pollerity  meant, 
there  \\'as  nothing  in  it  to  diftinguifh  her  from 
Adam  ;  for  thus  ihe  was  no  more  the  mother  of 
all  living,  than  he  was  the  father  of  all  living  ; 
and  fhe  could  no  more  properly  be  called  by  the 
nam.€  o^  life  on  any  fuch  account,  than  .he  :  but 
names  are  given  for  diilindion.  Doubtlefs  Adam 
took  notice  of  fomethingdillinguifliing  concerning 
her,  that  occafioned  his  giving  hei*  this  new  name^ 
And  I  think,  it  is  exceeding  natural  to  fuppofe, 
that  as  Adam  had  given  her  her  firft  name  from 
the  manner  of  her  creation^  fo  he  gave  her  her 
nezv  imme  from  redemption^  and  as  it  were  nezv  cre-^ 
iition,  through,  a  Redeemer,  of  her  feed.  And 
that  hq  fliould  give  her  this  name  from  that  which 
comforted  him,  with  refped  to  the  curfe  that  God 
had  pronounced  on  him  and  the  earth,  as  Lamech 
named  Noah  (Gen  v.  29),  Sayings  This  fame  Jh all 
comfort  us  concerning  our  zvork,  and  toil  of  our  hands ^ 
hecaufe  of  the  ground  %vhich  the  Lord  hath  curfe d^ 
Accordingly,  he  gave  her  this  new  name,  not  at 
her  firil:  creation,  but  immediately  after  the  pro* 
mife  of  a  Redeemer,  of  her  feed.  See  Gen.  iii. 
15—20. 

Now  as  to  the  confequence  which  I  infer  from 
Adam's  giving  his  wife  this  name,  on  the  intima- 
tion 


the  ihreatnhigs  including  pofterity.     205 

tion  which  God  had  given,  that  Satan  Ihould  by 
her  feed  be  overthrown  and  difappointcd,  as  to  hi.^ 
malicious  defign,  in  that  cieed  ot  his  which  God 
then  fpake  of,  vi%.  his  tempting  the  woman ;  A- 
dam  infers  from  it,  that  great  numbers  of  mankind 
fhould  be  faved,  whom  he  calls  the  lining -^  they 
Hiould  be  faved  from  the  etfe^fls  of  this  malicious 
defign  ofthe  oldferpent,  and  from  that  ruin  which 
he  had  brought  upon  them  by  tempting  their  lirlt 
parents  to  fin ;  and  fo  the  ferpcnt  would  be,  with 
refpecl  to  them,  difappointcd  and  overthrown  in 
his  defign.  But  how  is  any  death  or  ruin,  or  in- 
deed any  calamity  at  all  brought  upon  their  pofte- 
rity  by  Satan's  malice  in  that  temptation,  if  inltead 
of  that,  all  the  'death  and  forrow  that  was  eonfc- 
quent,  was  the  fruit  of  God's  fatherly  love,,  and  not 
Satan*s  malice,  and  was  an  inflancc  of  God'a  free 
and  fovereign  favor,  fuch  favor  as  Satan  could 
not  polTibly  forefee?  And  if  multitudes  of  Eve'.^ 
poflerity  are  faved,  from  either  fpiritual  or  tempo- 
ral death,  by  a  Redeemer,  of  her  feed,  how  is  that 
any  difappointment  of  Satan's  defign,  in  tempting 
our  firfl:  parents?  How  came  he  to  have  any  fuch 
thing  in  view,  as  the  death  of  Adam's  and  Eve's 
polierity,  by  tempting  them  to  fin,  or  any  expeda- 
tion  that  their  death  would  be  the  confequence  un- 
lefshe  knew  that  they  were  included  in  the  threat^ 
ening  ? 

Some  have  objected  againH:  Adam's  pollerity's 
being  included  in  the  threatening  delivered  to 
Adam,  that  the  threatening  itfelf  was  inconfifrent 
with  \i\'s>  having  auy-pojlcr  ity  \  It  being  that  he  fliould 
die  on  the  day  that  hejinned. 

To  this  I  anfwer  that  the  threatening  was  not 
inconlillent  with  his  having  polterity,  on  two 
accounts  : 

I.     Thofe- words,  /;/  the  day  thou  eatejl  thereof  thou 
Jhaltfurely  i//>,  according  to  the  uv-c  of  fuch-like  ex- 

prcilions 


255       Obje£liOii,  tljat  man  was  to  die  ' 

preflions  among  the  Hebrews  does  not  fignify  im-« 
Hiediate  death,  or  that  the  execution  iliall  be  withia 
twenty-four  hours  from  the  commifllonof  thefad; 
nor  did  God  by  thofe  word5,  limit  himfelf  as  to 
the  time  of  executing  the  threatened  punilliment; 
but  that  was  ftili  left  to  God's  pleafure.  Such  a 
phrafe,  according  to  the  idiom  of  the  Hebrew 
tongue,  iignifies  no  more  than  thefe  two  things  ; 

1,  A  real  connexion  between  the  iin  and  the  pu^ 
n i  fli ment *  So  Ez e k .  x  x x  i i  i .  1 2 , 1 3 .  The  righteouf- 
nefs  of  the  righteous  Jb all  not  deliver  hi7n  irt  the  day  of 
his  tranJgre(jion.  As  for  the  wickednefs  of  the  wicked, 
be  Jhall  not  fall  thereby  in  the  day   that  he  turnetb 

from  his  wickednefs :  neither  J?j all  the  righteous  be  able 
to  live  in  the  day  that  he  iinneth  ;  But  for  his 
iniquity  that  be  hath  co?nmiited  he  dial  I  ^itfor  it^ 
Here  it  is  faid,  that/;?  the  dayh^  fmneth,  hefhail  not 
be  able  to  live,  but  he  Ihali  die;  not  fignifying  the 
time  when  death  Ihail  be  executed  upon  him,  but 
the  connedion  between  his  Hn  and  death  ;  fuch  a 
connexion  as  in  our  prefent  common  ufe  of  lan- 
guage is  fignified  by  the  adverb  of  time,  when ;  as 
if  one  fhould  fay,  **  According  to  the  laws  of  our 
"  nation,  fo  long  as  a  man  behaves  himfelf  as  a 
"  good  fubjecl,  he  may  live ;  but  zvhen  he  turns  re- 
"  bel,  he  mufl  die  :*'  not  fignifying  the  hour,  day 
or  month,  in  which  he  muft  be  executed,  but  only 
the  connection  between  his  crime  and  death. 

2.  Another  thing  which  feems  to  be  lignified  by 
fuch  an  expreflion,  is,  that  Adam  fhould  be  expo- 
fed  to  death  for  one  tranfgrefion^  without  waiting  on 
him  to  try  him  the  fecond  time.  If  he  eat  of  that 
tree,  he  fhould  immediately  fall  under  condemna- 
tion, though  afterwards  he  might  abftain  ever  fo 
(triclly.  In  this  refpecc,  the  words  are  much  of 
the  fame  force  with  thofe  words  of  Solomon  to  Shi- 
mei,  1  Fvingsii.  37.  Foritfhallbe  that  on  the  day 
that  thou  goeft  out,  and  pajjteji  ever  the  brook  Kidron^ 

thoi^ 


in  the  day  he  finned,  anfwered,        207 

thoujhalt  know  for  ''  certain,  that  thou  Ihalt  furely 
die."  Not  meaning,  that  he  ihould  certainly  be  ex- 
ecuted on  that  day,  but  that  he  lliould  be  alRiredly 
liable  to  death  for  the  firft  offence,  and  that  he 
lliould  not  have  another  trial,  to  fee  whether  he 
would  go  over  the  brook  Kidron  a  fecond  time. 
And  then  befides, 
II.  If  the  words  had  implied,  that  Adam 
fhould  die  that  very  day,  within  twenty-four  or 
twelve  hours,  or  thatmoment  that  hetranfgrclfed, 
yet  it  will  by  no  means  follow,  that  God  obliged 
himfelf  to  execute  the  punifliment  miU  utmojl  ex-- 
tent  on  that  day.  The  fentence  was  in  great  part 
executed  immediately;  he  then  died  fpirituaily; 
he  loft  his  innocence  and  original  righteoufnefs, 
and  the  favor  of  God ;  a  diimal  alteration  was 
made  in  his  foul,  by  the  lofs  of  that  holy  divine 
principle,  which  was  in  the  higheft  fcnfe  the  life 
of  the  Ibul.  In  this  he  was  truly  ruined  and  un- 
done that  very  day ;  becoming  corrupt,  miferable 
and  helplefg.  And  I  think  it  has  been  ihowii, 
chat  fuch  a  fpiritual  death  was  one  great  thing  im- 
plied in  the  threatning — And  the  alteration  then 
made  in  his  body  and  external  ftate,  was  the  be- 
ginning of  temporal  death.  Grievous  external 
calamity  is  called  by  the  name  of  death  in  Scrip- 
ture, Exod.x.17. — In  treat  the  Lord  that  he  may  take 
a^aythis  death, — Not  only  was  Adam's  foul  ruined 
that  day,  but  his  body  was  ruined;  it  loft  its  beau- 
ty and  vigour,  and  became  a  poor  dull,  decaying, 
dying  thing.  And  befides  all  this,  Adam  was  that 
day  undone  in  a  more  dreadful  fenfe  :  he  imme- 
diately fell  under  the  curfe  of  the  law,  and  con- 
demnation to  eternal  perdition.  In  the  language 
of  Scripture,  he  is  dead,  that  is  in  a  ftate  of  con^ 
demnation  to  death  :  even  as  our  author  often  ex- 
plains this  language  in  his  expofition  upon  Romans , 
\vi  Scripture  language,  he  that  believes  in  Chrift, 

immcdi^ 


20§    Nature  of  the  threat ning  no  objeftiorL 

immediately  receives  life.  HepaiTes  at  that  time* 
from  death  to  life,  and  thenceforward  (to  ufe  the 
apollle  John's  phrafe)"  has  eternal  life  abiding  in 
him."  But  yet  he  does  not  then  receive  eternal  life 
m  its  highelf  completion  ;  he  has  but  the  begin- 
nings of  it ;  and  receives  it  in  a  vaftly  greater  de- 
gree at  death  :  but  the  proper  time  for  the  com- 
plete fulnefs    is  not  till  the  day  of  judgment. 

When  the  angels  fmned  their  punifhment  was 
immediately  executed  in  a  degree :  But  their  full 
punifhment  is  not  till  the  end  of  the  world.  And 
there  is  nothing  in  God's  threatening  to  Adam^ 
that  bound  him  to  execute  his  fuj.!  punifhment  at 
once ;  nor  any  thing  tvhich  determines,  that  he 
fhould  have  no  poilerity.  The  law  or  conflitution 
which  God  eilablifhed  and  declared,  determined, 
that  if  he  fmned  and  had  pofterity,  he  and  they 
fhould  die  :  but  there  w^as  no  conftitution  determ-^ 
ining  concerning  the  acftual  being  of  his  pofterity 
in  this  cafe  ;  what  pofterity  he  Ihould  have,  how 
many,  or  whether  any  at  all.  All  thefe  things  God 
had  referved  in  his  own  power  :  the  law  and  its 
fandion  intermeddled  not  with  the  matter. 

It  may  be  proper  in  this  place  alfo  to  take  fome 
notice  of  that  objedlion  of  Dr.  T — ^r's  againft 
Adam's  being  fuppofed  to  be  a  federal  head,  for 
his  pofterity,  that  it  gives  him  greater  honor 
than  Chrill:,  as  it  fuppofes  that  all  his  poiferity 
would  have  had  eternal  life  by  his  obedience,  if 
he  had  ftood  ;  and  fo  a  greater  number  would 
have  had  the  benefit  of  his  obedience,  than  are  ia- 
ved  by  Chrifl:.* — I  think,  a  very  little  confideration 
is  futhcient  to  iliew,  that  there  is  no  weight  in  this 
objedlion.  .For  the  benefit  of  ChriiVs  merits  may 
neverthelefs  be  vallly  beyond  that  which  would 
have  been  by  the  obedience  of  Adam.     For  thofe 

that 


Adam  not  more  honored  than  Chrijl.     209 

that  are  faved  by  Chrift  are  not  merely  advanced  to 
happincfs  by  his  merits,  but  arc  faved  from  the 
inhnicely  dreadful  eifed'ts  of  Adam's  iin,  and  many 
from  immenfe  guik,  pollution  and  mifery  by  per- 
fonal  fms  ;  alfo  brought  to  a  holy  and  happy  ftate, 
AS  it  v/ere  through  inhnitc  obllacles ;  and  are  exalt- 
ed to  a  far  greater  degree  of  dignity,  feliciLy  and 
glory,  than  would  have  been  due  for  Adam's  obe- 
dience ;  for  aught  1  know,  many  thoufand  times 
fo  great.  And  there  is  enough  in  the  Gofpel- 
difpenfation,  clearly  to  manifelf  the  fufficiency  of 
ChriiVs  merits  for  fuch  elfeds  in  all  mankind.  And 
how  great  the  number  will  be,  that  fhall  a^ually  be 
the  fubjedls  of  them,  or  how  great  a  proportion  of 
the  whole  race,  confidering  the  vafl:  fuccefs  of  the 
Gofpel,  that  fhall  be  in  that  future  extraordinary, 
exempt,  and  glorious  feafon,  often  fpoken  of,  none 
can  tell.  And  the  honor  of  thefe  two  federal  heads 
arifes  not  fo  much  from  what  was  propofed  to  each 
for  his  trial,  as  from  their  fuccefs,  md  the  good  act- 
ually obtained  ;  and  alfo  the  manner  of  obtaining; 
Chrift  obtains  the  benefits  men  have  through  him 
by  proper  merit  of  condignity,and  a  true  purchafe 
by  an  equivalent:  v/hich  would  not  have  been  the 
cafe  with  Adam,  if  he  had  obeyed. 

I  have  now  particularly  conlidered  the  account 
which  Moles  gives  us  in  the  beginning  of  the  Bi- 
ble, of  our  firft  parents,  and  God's  dealings  with 
them,  the  conftitution  he  eftablillied  with  them, 
their  tranfgreffion,  and  what  followed.  And  on 
the  whole,  if  we  confider  the  manner  in  w  hich  God 
apparently  fpeaks  to  Adam, from  time  to  time;  and 
particularly,  if  we  confider  how  plainly  and  unde- 
niably his  pofterity  are  included  in  the  fentenceof 
death  pronounced  on  Adam  after  his  fall,  founded 
on  the  foregoing  threatning ;  and  confider  the  curfe 
denounced  on  the  ground  for  his  fake,  and  for  his 
and  his  pofteritv's  forrow  :  and  alfo  coniider  what 
P  is 


210.  Sum  of  the  argument  from  Mofess  account, 

is  evidently  the  occafion  of  his  giving  his  wife  the 
new  nanne  of  Eve,  and  his  meaning  in  it,  and  withal 
confider  apparent  fadt  in  conftant  and  univerfal 
events,  with  relation  to  the  ftate  of  our  firfl:  parents, 
and  their  pofterity  from  that  time  forward,  through 
all  ages  of  the  world;  I  cannot  but  think,  it  mull 
appear  to  every  impartial  perfon  that  Mofes's  ac- 
count does,  with  fuiticient  evidence,  lead  all  man- 
kind, to  whom  his  account  is  communicated,  to  un- 
deriland,  that  God,  in  his  conllitution  with  Adam^ 
dealt  with  him  as  a  publick  perfon,  and  as  the 
head  of  the  human  fpecies,  and  had  refpecl  to  his 
polierity,  as  mcluded  in  him  :  and  that  this  hifto- 
ry  is  given  by  divine  diredlion,  in  the  beginning  of 
the  firft-written  revelation,  to  exhibit  to  our  view 
the  origin  of  the  prefent  finful,  miferable  ftate  of 
mankind,  that  we  might  fee  what  that  was,  which 
firff  gave  occalion  for  allthofc  confequent  wonder- 
ful difpcnfations  of  divine  mercy  and  grace  towards 
mankind,  which  are  the  great  fubjedl  of  the  Scrip- 
tures, both  of  the  Old  and  New  Tellament;  and 
that  thefe  things  are  not  obfcurelyand  doubtfully 
pointed  forth,  but  delivered  in  a  plain  account  of 
things,  which  eafily  and  naturally  exhibits  them 
to  our  underdandings. 

And  by  what  follows  in  this  difcourfe,  we  may 
have  in  fome  meafure,  opportunity  to  fee  hov/ 
other  things  in  the  Holy  Scripture  agree  to  what 
has  been  now  obfervcd  from  the  three  firfl:  chap- 
ters of  Gcnelis. 


C  H  A  R 


[     211     3 


CHAP.     II. 

Ohjervations  mi  other  Parts  of.  the  Holy  Scriptures, 
chiefly  in  the  Old  Teflament,  that  prove  the 
Doifrine  of  Original  Sin. 

ORIGINAL  depravity  may  well  be  argued 
from  wickednefs  being  often  fpoken  of  in 
Scripture  as  a  thing  belonging  to  the  race  of  man^ 
kind^  and  as  if  it  were  a  property  of  the  f pedes.  So 
in  Pfal.  xiv.  2,  3.  The  Lord  looked  down  from  heaven 
upon  the  children  of  men,  to  fee  if  there  were  any 
that  did  underftand^  andfeek  God.  They  are  all  gone 
afide  ;  they  are  altogether  becojne  filthy :  there  is  none 
that  doth  good  s  710 y  not  one.  The  like  we  have  again, 
Pfal.  liii.  2,  3. — Dr.  T.  fays,  "  The  Holy  Spirit 
"  does  not  mean  this  of  every  individual ;  be^ 
**  caufe  in  the  very  fame  Pfalm,  He  fpeaks  of 
*'  fome  that  were  righteous,  ver.  5.  God  is  in  the  ge^ 
"  neration  of  the  righteous,"'  But  how  little  is  this 
obfervation  to  the  purpofe  ?  For  who  ever  fup- 
pofed,  that  no  unrighteous  men  were  ever  changed 
by  divine  grace,  and  afterwards  made  righteous  ? 
The  pfalmifl  is  fpeaking  of  what  men  are  as  they 
are  the  children  ofmen^  born  of  the  corrupt  human 
race ;  and  not  as  born  of  God,  whereby  they 
come  to  be  the  children  of  God,  and  of  the  ge^ 
7ieration  of  the  righteous.  The  apoiUe  Paul  cites 
this  place  in  Rom.  iii.  lo,  11,  12*  to  prove  the 
univerfal  corruption  of  mankind;  but  yet  in  the 
fame  chapter  he  fuppofes,  thefe  fame  perfons 
here  fpoken  of  as  wicked,  may  become  righteous, 
through  the  rightcoufnefs  and  grace  of  God. 

P2  So 


^12     Texts,  chiefly  of  the  Old  Teftament 

So  wickednefs  is  fpoken  of  in  other  places  \n 
the  book  of  Pfalms,  as  a  thing  that  belongs  to 
men^  as  of  the  human  race,  as  Jons  of  men.  Thus', 
in  Pfal.  iv.  2,  O  ye  fons  of  men,  how  long  ivill  ye 
turn  my  glory  into  Jhame?  How  long  will  ye  love  va- 
nityy  &c.  ? — Pfal.  Ivii.  4. — •/  lie  among  them  that 
are  Jet  on  fire,  even  the  fons  of  men,  whofe  teeth 
are  J  pears  and  arrows  ^  and  their  tongue  ajharpfword^ 
Pfal.  h'iii.  1,  2.  Do  ye  indeed  /peak  righieoujnejsy 
O  congregation  .^  Do  ye  Judge  uprightly,  O  ye  fons  of 
men  ?  lea,  in  heart  ye  work  wickednefs  2  ye  zveigh 
out  the  violence  of  your  hands  in  the  earth.  Our  au- 
thor mentioning  thefe  places,  fays,  "  There  was 
*'  a  ftrong  party  in  Ifrael  difaffeded  to  David's 
*'  perfon  and  government,  and  fometimes  he 
**  chufcth  to  denote  them  by  the  fons  of  children 
"of  men.**  But  it  would  have  been  vvorth  his 
while  to  have  inquired.  Why  the  pfalmift  fbould 
chufe  to  denote  the  wickedell  and  word  men  in 
Ifrael  by  this  name  ?  Why  he  fhould  chufe  thus 
to  difgrace  the  human  race,  as  if  the  compella- 
tion  of  fons  of  men  mod  properly  belonged  to 
fuch  as  were  of  the  vilelt  charadlcr,  and  as  if  all 
the  fons  of  men,  even  every  one  of  them,  were 
of  fuch  a  character,  and  none  of  them  did  good  ; 
no,  not  one?  Is  it  not  llrange,  that  the  righte- 
ous fliould  not  be  thought  worthy  to  be   called 

fons  of  juen,  and  ranked  with  that  noble  race  of 
beings,  who  are  born  into  the  world  wholly  right 
and  innocent !  It  is  a  good,  cafy  and  natural 
reafon,  why  he  chufeth  to  call  the  wicked  fons  of 
men,  as  a  proper  name  for  them,  that  by  being  of 
the  fons  of  men,  or  of  the  corrupt  ruined  race  of 
mankind,  they  come  by  their  depravity.  And 
the  pfalmift  himfelf  leads  us  to  this  very  reafon, 
Pfal.  Iviii.  at  the  beginning.  Do  ye  judge  uprightly^ 
Oyefonsofmen  }  yea,  in  heart  ye  work  wickednefs-, 

ye  zveigh  out  the  violence  of  your  hands.     The  wicked' 

are 


ffovuig  original  corruption.  213 

^v  cflranged  from  the  womb,    &c.     Of  which  I 
would  fpcak  more  by  and  by. 

Agreeable  to  thefe  places,  is  Prov.  xxi.  8.  The 
way  of  man  is  froward  and  Jhange  ;  hut  as  for  the 
pure,  his  work  is  right.  He  that  is  pcrverfe  in  his 
walk,  is  here  called  by  ihc  name  of  may:,  as  dif- 
tinguiflied  from  the  pure  :  which  1  chink  is  ab- 
folutely  unaccountable,  if  all  mankind  by  nature 
are  pure  and  perfectly  innocent,  and  all  fuch  as 
are  froward  and  ftrange  in  their  ways,  therein  de- 
part from  the  native  purity  of  all  m.ankind.  The 
words  naturally  lead  us  to  fuppofe  the  contrary ; 
that  depravity  and  perverfenefs  properly  belong 
to  mankind  as  they  are  naturally,  and  that  a  be- 
ing made  pure,  is  by  an  after-work,  by  which 
fome  are  delivered  from  native  pollution,  and 
diftinguifhed  from  mankind  in  general :  which  is 
perfedly  agreeable  to  the  reprefentation  in  Rev. 
xiv.  4.  Where  we  have  an  account  of  a  number 
that  were  not  defiled^  but  were  pure,  and  following 
the  lamb ;  of  whom  it  is  faid,  Thefe  were  re- 
deemed from  among  men. 

To  thefe  things  agree,  Jer.  xvii.  5,  9.  In  the 
fifth  verfe,  it  is  faid,  Curfed  is  he  that  trujieth  in 
man.  And  in  the  9th  verfe  this  reafon  is  given. 
The  heart  is  deceitful  above  all  things,  and  defperately 
wicked;  who  ean  hwzv  it  F  What  heart  is  this  fo 
wicked  and  deceitful  ?  W^hy,  evidently  the  heart  of 
hi?n  zvho,  it  was  faid  before,  we  mujl  not  truft  ;  and 
that  is  7nan,  It  alters  not  the  cafe  as  to  the  prefent 
argument,  whether  the  deceitfulnefs  of  the  heart 
here  fpoken  of,  be  its  deceitfulnefs  to  the  man 
himfelf,  or  to  others.  So  that  fore-mentioned 
Eccl.  ix.  3.  Madnefs  is  in  the  heart  of  the  fons  of 
men,  while  they  live.  And  thofe  words  of  Chriit 
to  Peter,  Matth.  xvi.  23.  Get  thee  behind  me,  Satan, 
For  thou  favorejl  not  the  things  that  be  of  God,  but 
the  things  that  be  of  men.     Signif\ing  plaini  v,  that 

P3  '  '^ 


214     Texts,  chiefly  of  the  Old  Teftament 

to  be  carnal  and  vain,  and  oppofite  to  what  is 
fpiritiial  and  divine,  is  what  properly  belongs  to 
men  in  their  prefent  Hate.  The  fame  thing  is 
fuppofed  in  that  oftheapoftle,  i  Cor.  iii.  3.  For 
ye  are  yet  carnaL  For  whereas  there  is  among  you  en- 
vying and  ftrifey  are  ye  not  carnal y  and  walk  <2j  men  ? 
And  that  in  Hof.  vi.  7.  But  they^  like  men,  have 
iranjgreffed  the  covenant.  To  thefe  places  may  be 
added,  Matth.  vii.  11.  7)^  ye  being  evil,  know 
how  to  give  good  gifts — Jam.  iv.  5.  Do  ye  think  that 
the  Scripture  faith  in  vain.  The  fpirit  that  dwelleth 
in  us,  lufteth  to  envy  t — 1  Pet.  iv.  2.  That  he  no 
longer  fhould  live  the  reft  of  his  tiyne  in  the  lufts  of 
men,  but  to  the  will  of  God. — Yet  above  all,  that 
in  Job.  XV.  16.  How  much  more  abominable  and  filthy 
is  man,  "  who  drinketh  iniquity  like  water  ?'*  Of 
which  more  prefently. 

Now  what  account  can  be  given  of  thefe 
things,  on  Dr.  T — r's  fcheme  ?  How  ftrange  is 
it,  that  we  fiiould  have  fuch  defcriptions,  all  over 
the  Bible,  of  man,  and  thefons  of  men!  Why  fhould 
man  be  fo  continually  fpoken  of  as  evil,  carnal, 
perverfe,  deceitful  and  defperately  wicked,  if  all 
men  are  by  nature  as  perfectly  innocent,  and  free 
from  any  propenlity  to  evil,  as  Acjam  was  the  firfl 
moment  of  his  creation,  all  made  right,  as  our  au- 
thor would  have  us  underftand,  Eccl.  vii.  29? 
Why,  on  the  contrary,  is  it  not  faid,  at  leall  as 
often,  and  with  equal  reafon  ;  that  the  heart  of  man 
IS  right  and  pure  ;  that  the  way  of  man  is  innocent 
and  holy  ;  and  that  he  who  favours  true  virtue  and 
wifdomy  favours  the  things  that  be  of  men  f  Yea,  and 
why  might  it  not  as  well  have  been  faid,  The 
Lord  looked  down  from  heaven  on  the  fons  of  men,  to 
fee  if  there  were  any  that  did  undcrftandy  and  did  feek 
after  God;  and  they  were  all  right y  altogether  pure, 
there  was  7ione   inclined  to  do   wickednefsy   nOy  not 


mie  I 


Of 


proving  original  corruption.  215 

Of  the  like  import  with  the  texts  mentioned, 
are  thofe  which  reprefent  wickedaers  as  what 
properly  belongs  to  the  tvorld  ;  and  that  they  who 
are  otherwife,  are  Javedfrom  the  zvorU,  and  calltd 
out  of  it.  As  Joh.  vii.  7.  The  world  cannot  hate 
you^  but  me  it  hateih ;  bccauje  I  tefilfy  of  it,  that  the 
zvorks  thereof  are  evil.  Chap.  viii.  23.  21^  are  of 
this  world:  lam  not  of  this  world  :  Chap.  xiv.  17. 
The  fpirit  of  tnithy  whom  the  world  cannot  receive : 
becaiife  it  feeth  him  noi^  neither  knovoeth  him :  hut  ye 
know  him.  Chap.  xv.  18,  19.  If  the  world  hate 
yoUy  ye  know  that  it  hated  me  before  it  hated  you.  If 
ye  were  of  the  world,  the  world  would  love  its  own : 
but  becaufe  ye  are  not  of  the  world,  but  I  have  chofen 
you  out  of  the  world,  therefore  the  world  hateth  you. 
Rev.  xiv.  3,  4.  Thefe  are  they  which  were  re- 
deemed  from  the  earth — redeemed  from  among  men, 
Joh.  xvii.  9.  I  pray  not  for  the  world,  but  for  them 
which  thou  haft  given  me.  v.  14.  /  have  given  them 
thy  word;  and  the  world  hath  hated  them,  becaufe 
they  are  not  of  the  world,  even  as  I  am  not  of  the 
world.  1  Joh.  iii.  13.  Marvel  yiot,  my  brethren^ 
if  the  world  hate  you.  Chap.  iv.  5.  They  are  of  the 
world,  therefore  fpeak  they  of  the  \\'orld,  and  the 
world  heareth  them.  Chap.  v.  19.  We  are  of  God, 
and  the  whole  world  lieth  in  wickednefs.  It  is  evi- 
dent, that  in  thefe  places,  by  the  world  is  meant 
the  world  of  mankind ;  not  the  habitation,  but 
the  inhabitants.  For  it  is  the  w^orld  fpoken  of 
as  loving,  hating,  doing  evil  works,  fpeaking,  hear^ 
ing,  &c. 

It  fhews  the  fame  thing,  that  wickednefs  is 
often  fpoken  of  as  being  man*s  own,  in  contra- 
diflinclion  from  virtue  and  holinefs.  So  men's 
iufls  are  often  called  their  own  hearts  luRs,  and 
their  pradliling  wickednefs  is  called  walking  in 
their  own  ways,  walking  in  their  own  counfels, 
in  the  imagination  of  their  own  heart,  and  in  the 
P  4  light 


2i6     Texts,  proving  original  corxu^iion. 

fight  of  their  owit  eyes,  according  to  their  ov:7t 
devices,  &c.  Thefe  things  denote  wickednefs  to 
be  a  q'jality  belonging  properly  to  the  characler 
and  nature  of  mankind,  in  their  prefent  ftate : 
as,  when  Chrift  would  reprefent  that  lying  is  re- 
markably the  character  and  the  very  nature  of 
the  devil  in  his  prefent  ftate,  he  expreffes  it  thus, 
(Joh.  viii.  44.)  "When  he  fpeaketh  a  //>,  he 
"  fpeaketh  of  his  own ;  for  he  is  a  liar,  and  the 
"  father  of  it." 

And  that  wickednefs  belongs  to  the  nature  of 
mankind  in  their  prefent  ftate,  may  be  argued 
from  thofe  places  which  fpeak  of  mankind  as  be- 
ing wicked  in  their  childhoody  or  frojn  their  child- 
hood. So  that  in  Prov.  xxii.  15.  Foolifimefs  is 
hound  in  the  heart  of  a  child y  but  the  rod  of  correal  ion 
jh  all  drive  it  far  from  him.  Nothing  is  more  ma~ 
nifclT:,  than  that  the  wife  man  in  this  book  con- 
tinually ufes  the  word  folly,  or  foolifimefs,  for 
wickednefs  :  and  that  this  is  what  he  means  in. 
this  place,  the  words  themfelves  do  fhew  :  for 
the  rod  of  corrc<5lion  is  proper  to  drive  away  no 
other  foolifhnefs,  but  that  which  is  of  a  moral 
nature.  The  word  tendered  hound  fignifies,  as 
is  obfcrved  in  Pool's  Synopfis^  a  clofe  and  firm 
imion.  The  fame  word  is  ufed  in  chap.  vi.  21. 
Bind  them  continually  upon  thine  heart.  And  chap, 
vii.  3.  Bind  them  upon  thy  fingers ^  write  them  upon 
the  table  of  thine  heart.  To  the  like  purpofe  is 
chap,  iii.  3.  and  Deut.  xi.  18.  where  this  word 
is  ufed.  The  fame  verb  is  ufed,  1  Sam.  xviii.  1. 
The  foul  of  Jonathan  was  knit  (or  bound)  to  the 
foul  of  Davidy  and  Jonathan  loved  htm  as  his  own 
foul. — But  how  comes  wickednefs  to  be  fo  firmly 
bound,  and  firongly  fixed,  in  the  hearts  of  chiU 
drcn,  if  it  be  not  there  naturally  ?  They  having 
had  no  time  firmly  to  fix  habits  of  fin,  by  long 

cufi:onri 


P  roof  of  original Ji/u  from  Gen.  viii.  21.   217 

cuflom  in  aclual   vvickednefs,  as  thofe  that  have 
lived  many  years  in  the  world. 

The  lame  thing  is  lignihcd  in  that  noted  place. 
Gen.  viii.  21.   Fo7'  the  iynagination  of  jnan's  heart  is 
evil  *'  from  his  youth." — It  alters  not  the  cafe, 
whether  it  be  tranflated  for,  or  though  the  imagi- 
nation of  man's  heart  is  evil  from  his  youth,  as 
Dr.  T.   would  have  it ;  ftill  the  words  fuppofe  it 
to   be  fo  as  is  faid.     The  word  tranflated  ;w//Z;, 
lignifies  the  whole  of  the  former  part  of  the  age 
of  man,  which  commences    from  the  beginning 
of  life.     The  word  in  its  derivation  has  reference 
to  the  birth,  or  beginning  of  exigence.    It  comes 
from  Nagnary   W'hich  lignifies   to  fliake  ott,  as  a 
tree  fhakes  off  its  ripe  fruit,  or  a  plant  its  feed  ; 
— the  birth  of  children  being  commonly   repre- 
fented   by  a  tree's   yielding  fruit,    or  a  plant*5 
yielding  feed.     So  that  the  word  here  tranflated 
youthy  comprehends  not  only  what  we  in  Englilli 
moft  commonly  call  the  time  of  youth,  but  alfo 
childhood  and  infancy,  and  is  very  often  ufed  to 
fignify  thefe  latter.     A  word  of  the  fame  root  is 
ufed  to  fignify  2^ young  child,  or  a  little  child,  in  the 
following  places :    1  Sam.  i.  24,  25,   27.     1  Kin. 
iii.  7.  and  xi.  17.    2  Kin.  ii.  23.  Job  xxxiii.  25. 
Prov.   xxii.  6.     and   xxiii.    13.    and   xxix.   21. 
Ifai.  x.  19.   and  xi.  6.    and  Ixv.  29.     Jer.  x.  6. 
Hof.  xi.  1.     The  fame  word  is  ufed  to  lignify  an 
infanty   in  Exod.   ii.  6.    and   x.   9.     Judg.   xiii. 
5,  7,  8.  and  xii.  24.     1  Sam.  i.  22.  and  iv.  21. 
2  Kin.  V.  14.     Ifai.  vii.  16.  and  viii.  4. 

Dr.  T.  fays  (p.  124.)  that  he  "  conceives  from 
*^  the  youth,  is  a  phrafe  lignifying  the  greatnefs  or 
*'  long  duration  of  a  thing."  But  if  by  long  duration 
he  means  any  thing  elfe  than  what  is  literally  ex- 
prelled,  viz.  from  the  beginning  of  life,  he  has 
no  reafon  to  conceive  fo  ;  neither  has  what  he 
gifers  io  much  as  the  Ihadow  of  a  reafon  for  his 

conception. 


2i8         Texts i  proving  original  fin. 

conception.  There  is  no  appearance  in  the  words? 
of  the  two  or  three  texts  he  mentions,  of  their 
meaning  any  thing  elfe  than  what  is  moffc  literally 
lignihcd. — And  it  is  certain,  that  what  he  fug- 
gells,  is  not  the  ordinary  import  of  fuch  a  phrafe 
among  the  Hebrews  :  but  that  thereby  is  meant, 
from  the  beginning,  or  early  time  of  life,  or 
exiftence  ;  as  may  l;^e  fcen  in  the  places  follow^- 
ing,  where  the  fame  word  in  the  Hebrew  is 
ufed,  as  in  this  place  in  the  eighth  of  Geneiis. 
\  Sam.  xii.  2.  1  am  oldy  and  grey-headed — and 
I  have  walked  before  you  from  my  childhood,  iinio 
ibis  day:  where  the  original  word  is  the  fame. 
Pfal.lxxi.  5,  6.  Thou  art  my  truft  from  my  youth: 
By  thee  have  I  been  hoi  den  up  from  the  womb.  Thou 
art  he  that  took  me  out  of  my  mother's  bowels,  ver.  1 7, 
18.  O  Gody  thou  haji  taught  me  from  my  youth  ; 
and  hitherto  have  I  declared  thy  zmndrous  works :  now 
(dfoy  when  I  am  old  and  grey-headed^  forfake  me  not, 
Pfal.  cxxix.  1,2.  Many  a  time  have  they  affiiBed 
me  from  my  youth,  may  Ifrael  now  fay :  many  a  time 
have  they  afii^led  7ne  from  my  youth  ;  yet  have  they 
not  prevailed  againft  me.  Ifai.  xlvii.  12.  Stand  now 
with  the  multitude  of  thy  forceries^  wherein  thou  haft 
laboured  from  thy  youth.  So.  ver.  15.  and  2  Sam. 
xix.  7.  That  will  be  worfe  unto  thee^  than  all  the 
evil  that  befel  thee  from  thy  youth,  until  now,  Jer. 
iii.  24,  25.  Shame  hath  devoured  the  labor  of  our 
father Sy  from  our  youth. — We  have  finned  againjl 
the  Lord  our  God,  from  our  youth,  even  to  this  day» 
So  Jer.  xxxii.  30.  and  xlviii.  11.  Job  xxxi.  18. 
Gen.  xlvi.  34.     Ezek.  iv.  14.     Zech.  xiii.  5. 

And  it  is  to  be  obferved,  that  according  to  the 
manner  of  the  Hebrew  language,  when  it  is  faid, 
fuch  a  thing  has  been  from  youth,  or  the  firfl:  part 
of  exiftence,  the  phrafe  is  to  be  underftood  as 
including  that  firft  time  of  exiftence.  So  Jofh. 
vi.  21.   They  utterly  dejlroyed  ally  from  the  young  to 

the 


'Proof  from  Pfal.  Iviii.  3.  2ig 

the  old  (fo  it  is  in  the  Hebrew)  i.  e.  including 
both.     So  Elth.  iii.  13.  and  Gen.  xix.  4. 

And  as  mankind  are  reprefentcd  in  Scripture, 
as  being  of  a  wicked  heart  from  their  youth,  fo  in 
other  places  they  are  fpoken  of  as  being  thus 
from  the  isoomh.  Pfal.  Iviii.  3.  The  wicked  are  ef- 
t ranged  from  the  womb  :  they  go  aftray  as  foon  as 
ihey  be  born, /peaking  lies.  It  is  obfervable_,  that 
the  Pfalmift  mentions  this  as  what  belongs  to  the 
wicked,  as  the  Jons  of  men:  for  thefe  are  the  pre- 
ceding words ;  "  Do  ye  judge  uprightly,  O  ye  fons 
of  men? — Yea,  in  heart  ye  work  wickednefs." 
(A  phrafe  of  the  like  import  with  that  in  Gqu. 
viii.  2 1-  The  imagination,  or  operation,  as  it  might 
have  been  rendered,  of  his  heart  is  evil).  Then 
it  follows.  The  wicked  are  ejiranged  from  the  womb, 
&c.  The  next  verfe  is.  Their  poi/on  is  like  the 
poifon  of  a  ferpent.  It  is  fo  remarkably,  as  the 
very  nature  of  a  ferpent  is  poifon  :  ferpents  are 
poifonous  as  foon  as  they  come  into  the  world  ; 
they  derive  a  poifonous  nature  by  their  genera- 
tion.— Dr.  T.  (p.  134,  135.)  fays,  "  It  is  evident 
**  that  this  is  a  Scriptural  figurative  way  of  ag- 
*'  gravating  wickednefs,  on  the  one  hand,  and 
**  virtue  on  the  other,  to  fpeak  of  it  as  ht'mgfroni 
**  the  womb.''  And  as  an  inftance  of  the  latter, 
he  cites  that  in  Ifai.  xlix.  1.  The  Lord  hath  called 
me  from  the  womby  from  the  bowels  of  my  inother^ 
be  made  mention  of  my  name.  But  I  apprehend, 
that  in  order  to  feeing  this  to  be  evident,  which  he 
alTerts,  a  man  mufl  have  eyes  peculiarly  affected. 
I  humbly  conceive,  that  fuch  phrafes  as  that  in 
the  49th  of  Ifaiah,  of  God's  calling  the  prophet 
from  the  womb,  are  evidently  not  of  the  import 
which  he  fuppofes  ;  but  mean  truly  from  the  be- 
ginning of  exiftence,  and  are  manifcftly  of  like 
lignification  with  that  which  is  faid  of  the  pro- 
phet Jeremiah,  Jer.  1.5.     Before  I  formed  thee  in 

the 


220         V  roof  from  Job  xv.    14-— 1 5* 

the  iv'jrnhy  I  bir.v  thee  :  before  thou  cam'eji  oui  of  the 
^ivomby  I  fanciified  iheCy  and  ordained  thee  a  prophet  of 
the  nations.  Which  furely  means  Ibmcthing  elfe 
befides  a  high  degree  of  virtue :  it  plainly  ligni- 
fies  that  he  was,  from  his  lirfl:  exigence,  fct  apart 
by  God  for  a  prophet.  And  it  would  be  as  un- 
reafonable  to  underiiand  it  otherwife,  as  to  fup- 
pofe,  the  angel  meant  any  other  than  that  Sam- 
ion  was  fet  apart  to  be  a  Nazarite  from  the  be- 
ginning of  his  life,  when  he  fays  to  his  mother, 
Beholdy  ihoii  Jhalt  conceive  and  bear  a  fon :  and  now 
drink  no  wine,  nor  firong  drinky  &:c.  For  the  child 
fkall  be  a  Nazarite  to  Gody  from  the  womb,  to  the 
day  of  his  death.  By  thefe  inftances  it  is  plain, 
that  the  phrafe,  from  the  ucomhy  as  the  other, /r^;;; 
the  yoiithy  as  ufed  in  Scripture,  properly  ligniiies 
from  the  beginning  of  life. 

Very  remarkable  is  that  place.  Job  xv.  14,  15, 
16.    What  is  many   that  he  jhould  be  clean  P  And  he 
that  is  born  of  a  woman,  that  he  Jhould  be  righteous  ^ 
Beholdy  he  putteth  no   truft  in  his  faints  /  yeay  the 
heavens  are  not  clean   in   his  Jight :  how  much  more 
nboviinable .  and  filthy  is  man,  which  drinketh  iniquity 
like  water  ^  And  no  lefs  remarkable  is  our  au- 
thor's method  of  managing  of  it.   The  16th  verfe 
exprefles  an  exceeding  degree  of  wickednefs,  in 
as  plain  and  cmphatical  terms,  almoff,  as  can  be 
invented  ;  every  word  reprefenting  this   in   the 
flrongcft  manner  :  Hov:  much  more  abominable  and 
flthy  is  many  that  drinketh  iniquity  like  water?  1  can^ 
not  now  recolle6t,  where  we  have  a  fentencc  equal 
to  it,  in  the  whole  Bible,  for  an  emphatical,  lively, 
and  ftrong  reprefcntation  of  great  wickednefs  of 
heart.     Any  one  of  the  words,  as  fuch  words  are 
ufcd  in  Scripture,  would  reprefent  great  wick- 
ednefs :  if  it  had  been  only  faid,  Hovo  mtich  more 
ahommahle  is  man  P   Or,    How  much  more  filthy  is 
%ian  ?  Or,  man  drinketh  iniauity, — But  ail  thefe  arc 

accumulated^ 


Proof  from  ]oh  XV.  I4 — iG*         22I 

accumulated,  with  the  addition  of — like  vo^ter, — 
the  further  to  reprefent  the  boldnefs  or  greedi- 
no-^s  of  men  in  wicl^ednefs  :  though  iniquity  be 
the  mod  deadly  poifon,  yet  men  druik  it  as  boldly 
as  they  drink  water,  are  as  familiar  with  it  as 
with  their  common  drink,  and  drink  it  with 
like  greedinefs,  as  he  that  is  thirfty  drinks  wa- 
ter. That  boldnefs  and  eagernefs  in  perfecuting 
the  faints,  by  which  the  great  degree  of  the  de- 
pravity of  man's  heart  often  appears,  is  repre- 
fcnted  thus  (Pfal.  xiv.  4.)  Have  the  workers  of  ini- 
quity no  knowledge  who  eat  up  my  people y  "  as  they  eat 
•'  bread  ?"  And  the  greateft  eagernefs  of  thirft  is 
reprcfented  by  thirfting  as  an  animal  thirlis  after 
water.  Pfal.  xliii.  1. 

Now  let  us  fee  the  foft,  eafy,  light  manner  in 
which  Dr.  T.  treats  this  place,  p.  143.  ^'  Hozjo 
**  fnuch  more  abominable  and  filthy  is  man^  in  compa^ 
"  ri/on  of  the  divine  purity,  *^  v^ho  drinketh  ini- 
"  quity  like  water?"  Who  is  attended  with  fa 
**  many  fenfual  appetites,  and  fo  apt  to  indulge 
"  them.  You  fee  the  argument ;  man  in  his 
"  prefent  weak  and  fleflily  ftate,  cannot  be  clean 
"  before  God.  Why  fo  ?  Becaufe  he  is  conceived 
*'  and  born  in  fin,  by  reafon  of  Adam's  fm  ?  No 
*'  fuch  thing.  But  becaufe  the  purefb  creatures 
*^  are  not  pure  in  comparifon  of  God.  Much  lefs  a 
'^  being  fubjedl  to  fo  many  infirmities ^  as  a  mortal 
"  man.  Which  is  a  demonflration  to  me,  not 
"  only,  that  Job  and  his  friends  did  not  intend  to 
*^  eflablidi  the  dodlrinc  we  are  now  examining, 
"  but  that  they  were  wholly  ftrangers  to  it." 
Thus  this  author  endeavours  to  reconcile  this 
text  with  his  dodrine  of  the  perfect  native  inno- 
cence of  mankind  :  in  which  we  have  a  notable 
fpecimen  of  his  demonjhations,  as  well  as  of  that 
^(^dX  impartiality  and  fairnefs  in  examining  and 

expounding 


2'22         Proof  from  Job  xv.  14 — 16. 

expounding   the  Scripture,   which  he  makes  io 
often  a  profeilion  of. 

In  this  place  we  are  not  only  told,  how  wicked 
man's  heart  is,  but  alfo  how  men  come  by  fuch 
wickednefs  ;  even  by  being  of  the  race  of  man- 
kind, by  ordinary  generation  :  What  is  man^  that 
he  Jboiild  be  clean  f  and  he  that  is  born  of  a  woman, 
that  he  Jhoidd  be  righteous?  Our  author  (p.  141, 
142.)  rcprefents  man  being  born  of  a  woman,  as 
a  Periphrajisy  to  fignify  man ;  and  that  there  is 
no  delign  in  the  w^ords  to  give  a  reafon,  why  man 
is  not  clean  and  righteous  :  but  the  cafe  is  moft 
evidently  otherwife,  if  we  may  interpret  the  book 
of  Job  by  itfelf :  it  is  molt  plain,  that  man's  being 
born  of  a  woman  is  given  as  a  reafon  of  his  not  be- 
ing clean  ;  chap.  xiv.  4.  Who  can  bring  a  clean 
thing  out  of  an  unclean  ?  Job  is  fpeaking  there  ex- 
prefly  of  man's  being  born  of  a  woman,  as  appears 
jn  verfe  1.  And  here  how  plain  is  it,  that  this 
is  given  as  a  reafon  of  man's  not  being  clean  ? 
Concerning  this  Dr.  T.  fays,  Jhat  this  has  no  re- 
fpeci  to  any  moral  uncleannejsy  but  only  common  frailty , 
&c.  But  how  evidently  is  this  alfo  otherwife  ? 
when  that  uncleannefs  which  a  man  has  by  being 
born  of  a  woman,  is  exprefly  explained  of  un-^ 
right eoufnefs^  in  the  next  chapter  at  the  14th  verfe. 
What  is  man^  that  he  Jhould  be  clean  f  and  he  that  is 
horn  of  a  woman ,  that  he  Jbould  be  righteous  ?  And 
alfo  in  chap.  xxv.  4.  How  then  can  man  be  jujiified 
with  God  F  And  how  can  he  be  clean,  that  is  born  of 
a  woman  f  It  is  a  mioral  cleannefs  Bildad  is  fpeak- 
ing of,  which  a  man  needs  in  order  to  being 
jujiified. — His  delign  is,  to  convince  Job  of  his 
moral  impurity,  and  frpm  thence  of  God's  right- 
coufnefs  in  his  fevere  judgments  upon  him  ;  and 
not  of  his  natural  frailty. 

And  without  doubt,   David  has  rcfpedl  toxhis 
fame  way  of  derivation  of  wickednefs  of  heart, 

when 


Proof  from  Pfabn  li.  5.  223 

^v•hen  he  fays,  Pfal.  li.  5.  Behold^  I  zvasJJjapen  in 
iniquity t  and  in  fin  did  my  mother  conceive  me.  It 
alters  not  the  cafe  as  to  the  argument  we  are 
upon,  whether  the  word  tranflated  conceive^  fig- 
nify  conceive,  or  nurfe;  which  latter,  our  author 
takes  fo  much  pains  to  prove  :  for  w  hen  he  has 
done  all,  he  fpeaks  of  it  as  a  juft  tranilation  of 
the  words,  to  render  them  thus,  /  voas  born  in 
iniquity  y  and  in  fin  did  my  mother  nurfe  7ne.  (p.  135). 
If  It  is  owned  that  man  is  horn  in  fin ^  it  is  not 
\vorth  the  while  to  difpute,  whether  it  is  exprefly 
alferted,  that  he  is  conceived  in  fin.  But  Dr.  T. 
after  his  manner,  infills,  that  fuch  exprcflions  as 
being  born  in  fin,  being  tranfgreffors  from  the  womb, 
and  the  like,  are  only  phrafes  figuratively  to  de- 
note aggravation,  and  high  degree  cf  wickedncfs. 
But  the  contrary  has  been  already  demonfl: rated, 
from  many  plain  Scripture  inilances. — Nor  is  one 
inftance  produced,  in  which  there  is  any  evidence 
that  fuch  a  phrafe  is  ufed  in  fuch  a  manner.  A 
poetical  fentence  out  of  Virgil's  j^neids  has  here 
been  produced,  and  made  much  of  by  fome,  as 
parallel  with  this,  in  what  Dido  fays  to  i^neas,  in 
rhefe  lines  : 

Nee  tibi  Diva  parens  generis,   nee  Dardanus 

auclor, 
Perfide  ;  fed  durls  genuit  te  cautibus  horrens 
Caucafus,  Hyrcanasque  admorunt  ubcra  tigres. 

In  which  fhe  tells  i^neas,  that  not  a  goddefs  w^as 
his  mother,  nor  Anchifes  his  father;  but  that  he 
had  been  brought  forth  by  a  horrid  rocky  moun- 
tain, and  nurfed  at  the  dugs  of  tigers,  to  reprefenC 
the  greatnefs  of  his  cruelty  to  her.  But  how  un- 
like and  unparallel  is  this  ?  Nothing  could  be 
more  natural,  than  for  a  woman  overpowered  with 
the  paflion  of  love,  and  diil:rac1:ed  with  raging 
jealoufy   and    difappointment,    thinking   herfelf 

treated 


JB24        looted  lines  in  Virgil,  no  parallel, 

treated  with  brutifh  perfidy  and  cruelty,  by  a  loVer 
whofe  highefl  fame  had  been  his  being  the  fon  af 
a  goddefs,  to  aggravate  his  inhumanity  and  hard^ 
hearted nefs  with  this.  That  his  behavior  was  not 
worthy  the  fon  of  a  goddefs,  nor  becoming  one 
whofe  father  was  an  illuflrious  prince  •  and  that 
he  adted  more  as  if  he  had  been  brought  forth  by 
hard  unrelenting  rocks,  and  had  fucked  the  dugs 
of  tigers.  But  what  is  there  in  the  cafe  of  David 
parallel,  or  at  all  in  like  manner  leading  him  to 
fpeak  of  himfelf  as  born  in  tin,  in  any  fuchfenfe? 
He  is  not  fpeaking  himfelf,  nor  any  one  elfe  fpeak- 
ing  to  him,  of  any  excellent  and  divine  father  and 
mother  that  he  was  born  of:  nor  is  there  any  ap- 
pearance of  his  aggravating  his  fin,  by  its  being 
unworthy  of  his  high  birth.  There  is  nothing 
elfe  vifible  in  David's  cafe,  to  lead  him  to  take 
notice  of  his  being  horn  in  fin y  bur  only  his  having 
fuch  experience  of  the  continuance  and  power  of 
indwelling  lin,  after  fo  long  a  time,  and  fo  many 
and  great  means  to  engage  him  to  holinefs  ; 
vhich  Ihewed  that  lin  was  inbred,  and  in  his  very 
nature. 

Dr.  T.  very  often  objects  to  thefe  and  other 
texts,  brought  by  divines  to  prove  original  fin, 
that  there  is  no  mention  made  in  them  of  Adam, 
nor  of  his  lin.  He  cries  out.  Here  is  not  the  lea]} 
vientioUy  or  intimation  of  Kd^rcXy  or  any  ill  effects  of  his 

f}i  upon  us. Here  is  not  one  word  nor  the  leaf  hint 

of  Adam,  or  any  confequences  of  his  fin,  &c.  &c.* 
He  fays,  f  ''  If  Job  and  his  friends  had  known 
«'  and  believed  the  dodlrine  of  a  corrupt  nature, 
'*  derived  from  Adam's  lin  only,  they  ought  in 
<' reafon  and  truth  to  have  given  this  as  the 
"  true  and  only  rcafon  of  the  human  imperfedi- 

*  P.  5,  64,  96,  97,  98,  102,  108,  112,  n8,  120,  122,  123, 

127,  128,  136,   142,   143,    152,  155,  229,  J49.       i    142. 

on 


Adam  not  ?nentio?ied,  no  objeftion.      225 

•^  on  and  uncleannefs  they  mention."  But  thefc 
objedlions  and  exclannations  are  made  no  lefs  im- 
pertinently, than  they  are  frequently.  It  is  no 
more  a  proof,  that  corruption  of  nature  did  not 
come  by  Adam's  lin,  becaufe  many  times  when 
it  is  mentioned,  Adam's  fin  is  not  expreily 
mentioned  as  the  caufe  of  it,  than  that  death  did 
not  come  by  Adam's  fin  (as  Dr.  T.  fays  it  did) 
becaufe  though  death  as  incident  to  mankind,  is 
mentioned  fo  often  in  the  Old  Tellament,  and 
by  our  Saviour  in  his  difcourfes,  yet  Adam's  lin 
i5  not  once  exprefly  mentioned,  after  tn^  three 
firfl  chapters  of  Geneiis,  any  where  in  all  the  Old 
Teftament,  or  the  four  evangelifts,  as  the  occali- 
on  of  it. 

What  Chriilian  has  there  ever  been,  that  be- 
lieved the  moral  corruption  of  the  nature  of 
mankind,  who  ever  doubted  that  it  came  that 
way,  which  the  apoRlc  fpeaks  of,  when  he  fays, 
*^  By  one  7nan  lin  entered  into  the  world,  and  death 
by  lin  ?"  Nor  indeed  have  they  any  more  reafon 
to  doubt  of  it,  than  to  doubt  of  the  whole  hiflory 
ofourfirll  parents,  becaufe  Adam's  name  is  fo 
rarely  mentioned,  on  any  occalion  in  Scripture, 
after  that  firft  account  of  him,  and  Eve's  never 
at  all :  and  becaufe  we  have  no  more  any  cx- 
prefs  m^ention  of  the  particular  manner,  in  which 
mankind  were  firft  brought  into  being,  either 
with  refpedl  to  the  creation  of  Adam,  or  Eve.  It 
is  fufficient,  that  the  abiding,  moft  vifible  eiFedts 
of  thefe  things  remain,  in  the  view  of  mankind 
in  all  ages,  and  are  often  fpoken  of  in  Scripture; 
and  the  particular  manner  of  their  being  intro- 
duced, is  once  plainly  fet  forth  in  the  begin- 
ning of  the  Bible,  in  that  hiflory  which  gives  us 
an  account  of  the  origin  of  all  thincfs.  And  doubt- 
lefs  it  was  expcifted,  by  the  great  author  of  the 
Bible,  that  the  account  in  the  three  firfb  chapters 
of  GenefiS  ihould   be  taken  as  a  plain  account 

Q  of 


226       One  phnn  revelatmi,  fufficieilt. 

of  the  introdu(5lion  of  both  natural  and  moral 
evil  into  the  world ;  as  it  has  been  fliewn  to  be  fo 
indeed.  The  hiftory  of  Adan^'s  fin,  with  its 
cirCLimitances,  God's  threatening,  and  the  fen- 
tence  pronounced  upon  him  after  his  tranfgreflion, 
and  the  immediate  confequences,  confifting  in 
fo  vail  an  alteration  in  his  Itate,  and  the  flate  of 
the  world,  which  abides  ftill,  with  refped  to  all 
his  poilerity,  do  moil:  diredly  and  fufficiently 
lead  to  an  undcrftanding  of  the  rife  of  calamityj 
fm  and  death,  in  this  finful  miferable  world. 

It  is  fit  we  all  iliould  know,  that  it  does  not 
become  us  to  tell  the  Mod  High,  how  often  he 
fball  particularly  explain  and  give  the  reafon  of 
any  doclrine  which  he  teaches,  in  order  to  our 
believing  what  he  fays.  If  he  has  at  all  given  us 
evidence  that  it  is  a  dodlrine  agreeable  to  his 
mind,  it  becomes  us  to  receive  it  with  full  credit 
and  fubmiilion  ;  and  not  fuUenly  to  rejedt  it,  be- 
caufe  our  notions  and  humors  are  not  fuited  in 
the  manner  and  number  of  times  of  his  particu- 
larly explaining  it  to  us.  How  often  is  pardon 
of  fins  promifed  in  the  Old  Teftament  to  repent- 
ing and  returning  finners  ?  How  many  hundred 
times  is  God's  fpecial  favor  there  promifed  to  the 
fmcerely  righteous,  without  any  exprefs  mention 
of  thefc  benefits  being  through  Chrift  ?  Would  it 
therefore  be  becoming  us  to  fay,  that  in  as  much 
as  our  dependence  on  Chrift  for  thefe  benefits,  is 
a  doctrine,  which,  if  true,  is  of  fuch  importance, 
that  God  ought  exprefly  to  have  mentioned  Chrift's 
jT^erits  as  the  reafon  and  ground  of  the  benefits, 
if  he  knev/  they  were  the  ground  of  them,  and 
lliould  have  plainly  declared  it  fooner,  and  more 
frequently,  if  ever  he  expecfted  we  fhould  believe 
,him,  when  he  did  tell  us  of  it  ?  How  often  is 
vengeance  and  mifery  tiircatened  in  the  Old 
.'J  ertanicnt  to  the  wicked,  without  any  clear  and 

exprefi 


Proofs  chiejiyfrom  the  New  Tcftament.  227 

cxprefs  lignification  of  any  fuch^thing  intended, 
as  that  cvei lading  (ire,  where  there  is  wailing  and 
gnailiing  of  teeth,  in  another  world,  which  Chriil 
io  often  fpeaks  of  as  the  punifnment  appointed 
for  all  the  wicked  ?  Would  it  now  become  a 
Chrifl:ian  to  objedl  and  fay,  that  if  God  really- 
meant  any  fuch  thing,  he  ought  ///  reajon  an.i.  truth 
to  have  declared  it  plainly  and  fully  ;  and  not  to 
have  been  fo  filent  about  a  matter  of  fuch  vaft 
importance  to  all  mankind,  for  four  thoufand 
years  together  ? 


CHAP.     III. 

Ohfervations  en  various  other  Places  of  Scripture, 
principally  of  the  New  Teftament,  proving  the 
Dotfrine  of  Original  Sin, 


E   C   T. 


I. 


Ohfervations  on  Joh.  iii.  6.  /;/  ConneEIion  zvith  fome 
other  Fajfages  in  the  Nezv  Tcftament, 

THOSE  words  of  Chrifl,  giving  a  reafon  to 
Nicodemus,  why  we  mull  be  born  again, 
Joh.  iii.  6.  That  zvhich  is  born  of  the  fejby  is  Jiejb  ; 
and  thai  rchich  is  born  of  the  fpirit^  is  fpirit  ;  have 
not  without  good  reafon  been  produced  by  di- 
vines, as  a  proof  of  the  do^flrine  of  original  lin  ; 
fuppofing,  that  by  fejb  here  is  meant  the  human 
7iaturein  a  hafe  and  corrupt  ft  ale.  Yet  Dr.T.  (p.  144.) 
thus  explains  thefe  words.  That  which  is  bom  of 
the  flefh,  is  flejh  ;  "  That  which  is  born  by  natural 
"  defcent  and  propagation,  is  a  man  coniilling  of 
**  body  and  foul,  or  the  mere  conftitution  and 
"  powers  of  a  man,  in  their  natural  Hate."  But 
the  conltant   ufe  of  thefe  terms,  jicjh  and  fpirit^ 

Q  a  in 


22S  Proof  from  Joh.  iii.  G. 

in  other  parts  of  the  New  Teflament,  when  thus 
fet  in  oppofition  one  to  another,  and  the  latter 
faicl  to  be  produced  by  the  Spirit  of  God,  as  here; 
and  when  fpeaking  of  the  fame  thing,  which  Chrifl 
is  here  fpeaking  oi  to  Nicodemus,  viz.  the  re- 
quifite  qualifications  to  falvation,  this  will  fully 
vindicate  the  fcnfe  of  our  divines.  Thus  in  the 
yth  and  8th  chapters  of  Romans,  where  thefe 
tcnvis  JJeJh  ?ind  fpirit  (crj^^^  and  Trvsvixa),  are  abun- 
dantly repeated,  and  fet  in  oppolition,  as  here. 
So  chap.  vii.  14.  J  be  lazv  is  fpiritual  {TrnvfAXTmog), 
but  I  am  carnal  (croc^ziKo;),  fold  under  fin.  He 
cannot  only  mean,  '  1  am  a  man,  conjiftingoflody 

*  andjoul,  and  having  the  powers  of  a  man,*  Vcr.  i8. 
/  kuo-jo  that  in  vie,  that  is,  in  my  flelh,  dwelleth  no 
good  thing.  He  does  not  mean  to  condemn  his 
frame,  as  cori/i/ling  of  body  and  foul ;  and  to  alFert, 
that  in  his  human  conftitution,  zvith  the  powers  of  a 
man,  dwells  no  good  thing.  And  when  he  fays 
in  the  laft  verfe  of  the  chapter,  JVith  the  7nind  I 
myfef  ferve  the  law  of  God,  kit  zvith  /i?^  flefh  the 
law  of  fin;  he  cannot  mean,  '  I  myfef  ferve  the  lav: 
'  of  God  ;  but  with  my  innocent  human  conjlitution, 
'  as  having  the  powers  of  a  man,  1  ferve  the  law  of 
'  lln.'  And  when  he  fays  in  the  next  words,  in 
the  beginning  of  the  8th  chapter.  There  is  no  con- 
demnation to  them — that  walk  not  after  the  fieih,  hut 
after  the  fpirit ;  and  ver.  4.  The  right eoifnefs  of  thr 
luzv  ts  fuljilled  in  us,  who  walk  not  after  the  Jle/b  ;  he 
cannot  mean,  *  There  is  no  condemnation  to  them 

*  that  Malk  not  according  to  the  powers  of  a  man* 
•I'c.  And  when  he  fays,  ver.  5  and  6,  They  that 
are  after  the  flefh,  do  mind  the  things  of  the  iiefh  ; 
and  to  he  carnally  minded  is  death ;  he  does  not  ih- 
lend,  *  '1  hey  that  are  according  to  the  human  eon- 
'  fitution  and  the  powers  of  a  man,  do  mind  the 
'  things  of  the  human  conftitution  and  powers ;  and 
'  ^o  mind  thefe  is  death.'    And  when  he  fays,  ver. 

'  7  and 


///  connexion  'Vi'ith  other  texts,  229 

^  and  8,  The  carnal  (or  flcfhly )  viind  is  enmity  again]} 
God,  and  is  not  Jubje^i  to  the  law  of  God,  ?ior  indeed 
can  be  ;  fo  that  they  that  are  in  the  Hcili,  cannot  fie  afe 
God;  he  cannot  mean,  that  to  mind  the  things 
which  are  agreeable  to  the  pozvers  and coiijlitntion  of 
a  man  (who,  as  our  author  fays,  is  conltituted  or 
made  right},  is  enmity  againll  God  ;  and  that  a 
mind  which  is  agreeable  to  this  right  human 
conftitucion,  as  God  hath  made  it,  is  not  fubjcdl 
to  the  law  of  God,  nor  indeed  can  b-e ;  and  that 
they  who  are  according  to  llich  a  conflitution, 
cannot  pleafe  God.  And  when  it  is  faid,  vcr.  9, 
Te  are  not  in  the  fleih,  hut  in  the  fpirit  ;  the  apoftle 
cannot  mean,  Ye  are  not  in  the  human  nature,  ai 
conjlituted  of  body  and  foul,  and  zvitb  the  pozrers  of  a 
man.  It  is  moll:  manifefl,  that  by  xht  flejh  here 
the  apoflle  meaws  fome  nature  that  is  corrupt,  and 
of  an  evil  tendency,  and  diredly  oppofite  to  the 
law  and  holy  nature  of  God ;  fo  that  to  be  and 
walk  according  to  it,  and  to  have  a  mind  con- 
formed to  it,  is  to  be  an  utter  enemy  to  God  and 
his  law,  in  a  perfedl  inconliflence  with  being 
fubjecl  to  God,  and  pleaiing  God  ;  and  in  a  fure 
and  infallible  tendency  to  death,  and  utter  de- 
flruclion.  And  it  is  plain,  that  here  by  being  and 
walking  after,  or  according  to  the  ftejh,  is  meant 
the  fame  thing  as  being  and  walking  according 
to  a  corrupt  and  linful  nature ;  and  to  be  and 
walk  according  to  the  fpirit,  is  to  be  and  walk 
according  to  a  holy  and  divine  nature,  or  prin- 
ciple :  and  to  be  carnally  mirided,  is  the  fame  as 
being  vicioufly  and  corruptly  minded  ;  to  be 
fpiritually  minded,  is  to  be  of  a  virtuous  and  holy 
difpofition. 

When  Chrift  fays,  Joh.  iii.  6,  That  zvbich  is 
born  of  the  fielh,  is  flefh,  he  reprefents  the  Jiep 
not  merely  as  a  quality  ;  for  it  w  ould  be  incon- 
gruous to  fpeak  of  a  quality  as  a  thing  born  :  it 

Q  3  is 


230  Proof  from  Joh.  lii.  6. 

.is  a  perfon,  or  man,  that  is   born.     Therefore 
man,  us    in  his   \\^.olc  nature  corrupt,  is  called 

fejb:  which  is  agreeable  to  orhcr  Scripture-repre- 
fcntatlons,  where  the  corrupt  nature  is  called  the 
old  vuiriy  the  body  of  Jin ^  and  the  body  of  death. 
Agreeable  to  this  are  thole  reprcfcntations  in  the 
yrh  and  8th  chapters  of  Romans  :  there  fejh  is 
figuratively,  reprcfented  as  a  perfon,  according  to 
the  apofde's  manner,  obfervcd  by  Mr.  Locke, 
and  after  him  by  Dr.  T — r  ;  \vho  takes  notice, 
that  the  apolile,  in  the  6th  and  7th  of  Romans 
reprefents  lin  as  a  perfon ;  and  that  he  figura- 
tively dirtinguillies  in  himfelf  twoperfons,  fpeak- 
ing  of  Helh  as  his  perfon.  For  I  know  ibat  in  me, 
that  isy  in  my  flefbj,  dzvelleib  no  good  thing.  And  it 
may  be  obferved,  that  in  the  8th  chapter,  he  flill 
continues  this  reprefciitation,  fpeaking  of  thQ 
fejb  as  a  perfon  :  and  accordingly  in  the  6th  and 
7th  verfes,  fpeaks  of  the  mind  of  the  fcjh^  0^ovt;/x« 
o-a^x.c?,  and  ot  ihe'mind  of  the  fpirit^<^^o'vri^xTrvi'oi^ccTo^\ 
as  it  ihtjief)  andfpirit  were  two  oppolite  perfons, 
each  having  a  mind  contrary  to  the  mind  of  the 
other.  Dr.  T.  interprets  this  mindof  the  fefj,  and 
7nind  of  thefpirit,  as  though  th^flejb  and  l\\t  fpirit 
w  ere  here  fpoken  of  as  the  diiierent  objefis,  about 
which  the  mind  fpoken  of  is  con^crfant.  Which 
is  plainly  befide  the  apoUle's  fenfe ;  who  fpeaks 
of  the  hefli  and  fpirit  as  the  fubjecls  and  agents, 
in  vvhich  the  mind  fpoken  of  is  ;  and  not  the  ob- 
jecls,  about  which  it  acts.  We  have  the  fame 
phrafe  again,  ver.  27.  He  that  fear  cheih  the  hearts-^ 
knovveth  what  is  the  mind  of  the  fpirit y  ^oouvux 
-n-i^tv^MctTog  I  the  mind  of  the  fpiritual  nature  in  the 
faults  being  the  fame  w  ith  the  mind  of  the  Spirit 
oi  God  himfelf,  who  imparts  and  aduates  that 
fpiritual  nature  :  here  the  fpirit  is  the  fubjecl:  and 
agent,  and  not  the  objed.  The  fame  apoftle  in 
like  manner  ufes  the    word  m^  in  Col.  li.   18. 

Faifjly 


in  conneElion  with  other  l£xts,  231 

Vainly  puffed  lip  by  bis  Picflily  mind,  a-n-o  ra  ^&^-=  rr^q 
<racxof  ftura,  hytbevmidofhisfejh.  And  this  agcnr 
fo 'often  called  flcjhy  reprefented  by  the  apoOle  as 
altogether  evil,  without  any  good  thing  dwelling 
in  it,  or  belonging  to  it,  yea  per  fed  ly  contrary 
to  God  and  his  law,  and  tending  wholly  to  death 
and  ruin,  and  diredly  oppofite  to  the  fpirit,  is 
v^2X  Chrifl  fpeaks  of  to  Nicodemus  as  born  in 
the  firfl:  birth,  as  giving  a  reafon  why  there  is  a 
neccfTicy  of  a  new  birth,  in  order  to  a  better  pro- 
duction. 

One   thing  is  particularly  obfervable  in  that 
difcourfe  of  the  apoftle,  in  the   7th  and  8th  of 
Romans,  in  which  he  fo  often  ufes  the  izrmfleJJjy 
as  oppofite  to  fpirit,  which,  as  well  as  many  other 
things  in  his  difcourfe,  makes   it  plain,  that  by 
pjb  he  means  fomething  in  itfelf  corrupt  and  fin- 
ful ;  and   that   is,  that   he  exprefly  calls  it  Jiafiil 
flefi\  Rom.  viii.  3.     It  is  manifell,  that  by  y/;///// 
"^jleflj  he   means    the   fame   thing  with  that  flelli 
ipoken  of  in  the  immediately  foregoing  and  fol- 
lowing words,   and  in  all  the  context  :  and  that  ^ 
when  it  is  faid,  Chrifl  was  made  in  the  likcncfs  of 
JinfulfleJ/jy  the  expielTion  is  equipollent  w ith  thofe 
that  fpeak  of  Chrifl  dis  7nade  Jin,  a?id  made  a  curfe 
for  lis, 

Flefb  and  fpirit  are  oppofed  one  to  another  in 
Gal.  V.  in  the  fame  manner  as  in  the  8th  of  Ro- 
mans :  and  there,  by  flrjh  cannot  be  meant  only 
the  bu7nan  nature  of  body  and  foul,  or  ibe  mere  conjli^ 
tut  ion  and  pozvers  of  a  man,  as  in  its  natural  Hate, 
innocent  and  right.  In  the  16th  verfc  the  apoftle 
fays,  ''  Walk  in  iVd  fpirit,  and  ye  fhall  not  fultil 
**  the  lufts  of  the/<y6  ;"  w^here  the  flefli  is  fpoken 
of  as  a  thing  of  an  evil  inclination,  defire  or  lufb. 
But  this  is  more  Itrongly  fignified  in  the  next 
words  :  For  tbe  fleili  lujletb  againft  tbe  fpirit,  and 
the  fpirit  againft  tbe  flefli ;  and  tbrfc  are  contrary  one 
Q  4  '     ^' 


232  T  roof  from  Joh.  iii.  6. 

to  another.  What  could  have  been  faid  more 
plainly  to  Ihew  that  what  the  apoftlc  means  by 
fiejh,  is  fomething  very  evil  in  its  nature,  and  an 
irreconciieable  enemy  to  all  goodnefs  ?  And  it 
nia)  be  ooferved,  that  in  thefe  words,  and  thofe 
thac  loUow,  the  apollle  Itiil  figuratively  reprefents 
the  f.tjh  as  a  perlbn  or  agent,  defiring,  adting, 
having  lufts,  and  performing  works.  And  by 
\vorks  of  the  jlejh^  and  fruits  oi  thtfpirity  v.'hich 
are  oppcfed  to  each  other^  from  ver.  19  to  the 
end,  are  plainly  meant  the  fame  as  works  of  a 
Unful  nature,  and  fruits  of  a  holy  renewed  nature. 
Now  the  works  of  the  Heih  are  manifejiy  which  are 
thefe  ;  adultery y  fornication^  uncle annejs^  lafcivioujnefsy 
idolatry y  witchcraft^  hatred,  variance,  wrath,  ftrife, 
feditionsy  herefies,  &c. — But  the  fruit  of  the  fpirit  is 
love,  joy,  peace,  long-fujfering,  geyitlenefs,  goodnefs^ 
&c.  The  apol'tle,  hy  fefb,  does  not  mean  any 
thing  that  is  innocent  and  good  in  itfelf,  that  onl/ 
needs  10  be  reftiained  and  kept  in  proper  bounds  ; 
but  fomething  altogether  evil,  which  is  to  be  de^ 
ftroyed,  and  not  only  retrained.  1  Cor.  v.  5.  To 
deliver  Juch  an  one  to  Satan,  for  the  deftrudion  of 
the  ficfli.  We  mufl  have  no  mercy  on  it ;  we  can- 
not be  too  cruel  to  tt ;  it  mull  even  be  crucified. 
Gal.  v.  24.  They  that  are  ChrijVs  have  crucified 
the  fiefh,  with  the  affe^ions  and  lujis. 

The  apoitle  John,  the  fame  apoftle  that  w  rites 
the  account  of  what  Chrifl  faid  to  Nicodemus,  by 
l\\(t  fpirit  means  the  fame  thing  as  a  new,  divine 
and  holy  nature,  exerting  itfelf  in  a  principle  of 
divine  love,  which  is  the  fum  of  all  Chnftian  ho^ 
linefs.  1  Joh.  iii.  23,  24.  And  that  we  Jlould  love 
one  another,  as  he  gave  us  ccmnhmdment ;  and  he  that 
keepcth  his  commandments,  dwelleth  in  him,  and  he  in 
him:  and  hereby  we  know  that  he  akideth  in  us,  by 
the  fpirit  that  he  hath  given  us.  With  chap.  iv. 
ii^>  *3-     V'^^'^  love  one  another,  God  dwelleth  in  us, 

and 


in  con rjcB  1071  "jcith  other  texts,         2qj 

mid  his  love  is  perfected  in  us  :  hereby  knew  ^jce,  tLit 
'ive  dwell  in  hiniy  becauje  he  hath  given  us  of  his  Ipirir. 
The  fpiritual  principle  in  us  being  as  it  >vere  a 
communication  of  the  fpirit  of  God  to  us. 

And  as  by  7ri/a/x,a  is  meant  a  holy  nature,  fo  by 
the  epithet  7rvivixo(,riY.o<;,  fpiritual,  is  meant  the  iamc 
as  truly  virtuous  and-  ho\y,  Gal.  vi.  i.  7^e  that 
are  fpiritual,  reft  ore  fuch  an  one  in  the  fpirit  cf  rneek^ 
nefs.  The  apoflie  refers  to  what  he  had  jult  faid, 
in  the  end  of  the  foregoing  chapter,  where  he  had 
mentioned  vieeknefs,  as  a  truit  of  t\\Q:  fpirit.  And 
fo  by  carnaly  or  fiejhly^  ira^xtKo?,  is  meant  the  fame 
as  linful.  Rom.  vii.  14.  The  law  is  fpiritual 
(i,  e.  holy).     But  I  am  carnal,  fold  under  fin. 

And  it  is  evident,  that  by  fiejh^  as  the  word  is 
ufed   in   the  New  Tellament,    and   oppofed  to 

fpirity  when  fpeaking  of  the  qualifications  for 
eternal  falvation,  is  not  meant  only  what  is  now 
vulgarly  called  the  fins  of  the  flejhy  conlifl:ing  in 
inordinate  appetites  of  the  body,  and  their  in- 
dulgence ;  but  the  whole  body  of  fin,  implying 
thofe  lulls  that  are  moii  fubtil,  and  furtheit  from 
any  relation  to  the  body ;  fuch  as  pride,  malice, 
envy,  &c.  When  the  works  of  the  flejh  are  enu- 
merated, GaI.  v.  19,  20,  21.  they  are  vices  of 
the  latter  kind  chieiiy,  that  are  mentioned  ;  ido- 
latry, vjitchcraft,  hatredy  variance^  emulations,  wrath^ 

ftrife,  fl'ditions,  hcrefies,  envyings.  So,  pride  of  heart 
is  the  eJfc6l  or  operation  of  the  fe/b.  Col.  ii.  18. 
Fainly  puffed  up  by  his  iiefhly  mind  :  in  the  Greek, 
by  the  mind  of  the  jiefh.  So  pride,  envying,  ftrife  and 
divifion,  are  fpoken  of  as  w  orks  of  t\\t  flejh,  1  Cor. 
iii.  3,  4.  For  ye  are  yet  carnal  (ca^xDcoi,  fiefhly.) 
For  whereas  there  is  envying  and  ftrife,  and  divifion, 
are  ye  not  carnal,  and  walk  as  men?  For  while  one 

Jaith,  lam  of  Paul,  and  another,  I  am  of  Apollo s,  are 

ye  not  carnal  ?  Sucfi  kind  of  lufbs  do  not  depend 
upon  the  body,  or  external  fenfes  -,  for  the  devil 

himfeU^ 


234  Proof  from  Joh.  iii.  6. 

himfclf  has  them  in  the  highefl:  degree,  who  has 
not,  nor  ever  had,  any  body  or  external  fenfes  to 
gratity. 

Here,  if  it  ihould  be  inquired,  how  corrup- 
tion or  depravity  in  general,  or  the  nature  of 
man  as  corrupt  and  linful,  came  to  be  called /^^T^; 
and  not  only  that  corruption  which  confilts  in 
inordinate  bodily  appetites?  I  think,  what  the 
apoirle  fays  in  the  lafc  cited  place.  Are  ye  not  car^ 
naly  and  ivalk  as  men  ?  leads  us  to  the  true  reafon. 
It  is  becaufe  a  corrupt  and  finful  nature  is  what 
properly  belongs  to  mankimi,  or  the  race  of  Adam, 
as  they  are  in  themfelves,  and  as  they  are  hy  na^ 
iure.  The  \\'qx(\  ficjh  is  a  word  often  ufed  in  both 
Old  Teftament  and  New  to  lignify  mankind  in 
their  prefent  ftate.  To  emumcrate  all  the  places 
would  be  very  tedious  ;  I  fhall  therefore  only  men- 
tion a  few  places  in  the  New  Teflament.  Matt* 
XX iv.  2  2.  Except  thofe  days  Jhould  be  fljortened^  no 
fiQ^hJhould  bejaved,  Luke  iii.  6.  All  ^ic^h //jail  fee 
ihe  Jalvation  of  God,  Joh.  xvii.  2.  Thou  haft  given 
bim  po-jcer  over  all  tiefh.  See  alfo  K€i,  ii.  17. 
Rom.  iii,  20.  1  Cor.  i.  29.  Gal.  ii.  16.  Man's 
nature,  being  left  to  itfell,  forfaken  of  the  Spirit 
of  God,  as  it  was  when  man  fell,  and  confequently 
forfaken  of  divine  and  holy  principles,  of  itfelf 
became  exceeding  corrupt,  utterly  depraved  and 
ruined.  And  fothe  word /.yi?,  which  fignifies  man^ 
came  to  be  ufed  to  fignify  man  as  he  is  in  him- 
fclf, in  his  natural  (late,  debafed,  corrupt  and 
ruined.  And  on  the  other  hand,  the  word  fpirit 
came  to  be  ufed  to  fignify  a  divine  and  holy  prin- 
ciple, or  new  nature  ;  becaufe  that  is  not  of  man^ 
but  of  God ^  by  the  indwelling  and  vital  influence 
of  his  fpirit.  And  thus  to  be  corrupt,  and  to  be 
carnal,  or  fle/hly,  and  to  zzkilk  as  men,  are  the  fame 
thing  with  the  apoftle.  And  fo  in  other  parts  of 
the  Scripture,  to  favour  4he  ihings  that  be  of  men-, 

and 


in  connection  with  other  texts,  235 

and  to  favour  things  zvhich  are  corrupt  ^  arc  the  fame; 
z\\6fo7is  of  men  and  wicked  men  alio  are  the  lame, 
as  w  as  obferved  before.  Aad  oa  the  other  hand, 
10  favour  the  things  that  be  of  God y  and  to  receive 
the  things  of  the  Spirit  ofGod^  are  phrafes  that  fig- 
nify  as  much  as  rehlhing  and  embracing  true  ho- 
linefs  or  divine  virtue. 

All  thefe  things  confirm  what  we  have  fuppo- 
fed  to  be  Chrifl's  meaning,  in  laying,  That  which 
is  born  of  the  ficfJj  is  fiejh:  and  that  which  is  born  of 
the  fpirit  is  fpirit.  His  fpeech  implies,  that  what 
is  born  in  the  firft  birth  of  man,  is  nothing  but 
man  as  he  is  of  himfelf,  without  any  thing  divine 
in  him;  depraved,  debafed,  linful,  ruined  man,  ut- 
terly undt  to  enter  into  the  kii^.gdom  of  God,  and 
incapable  of  the  fpiritual  divine  happinefs  of  than 
kingdom;  but  that  which  is  born  in  the  new 
birch,  of  the  Spirit  of  God,  is  a  fpiritual  principle, 
and  holy  and  divine  nature,  meet  for  the  divine 
and  lieavenly  kingdom.  It  is  a  confirmation  that 
this  is  the  true  meaning,  that  it  is  not  only  evi- 
dently agreeable  to  the  conftant  language  of  the 
Spirit  of  Chrifl  in  the  New  Teifament  ;  but  the 
\vords  uiideritood  in  this  fenfe,  contain  the  pro- 
per and  true  rcaf  >n,  why  a  man  muft  be  born 
again,  in  order  to  enter  into  the  kingdom  of  God; 
the  reafon  that  is  given  every  where  in  other  parts 
o^  the  Scripture  for  the  necellity  of  a  renovation, 
^.  change  of  mind,  a  new  heart  &c.  in  order  to 
falvation:  to  give  a  reafon  of  which  to  Nicode- 
mus,  is  plainly  ChrilVs  defign  in  the  words 
\vhich  have  been  inlifled  on. 

Before  I  proceed,  I  would  obfervc  one  thing  as 
a  corollary  from  what  has  been  faid. 

Corol,  Jf  by  fleili  and  fpirit  when  fpoken  of  in 
the  New  Teftament,  and  oppofed  to  each  other, 
in  difcourfes  on  the  necellary  qualifications  for 
ililvation,  Ave  ^re  to  underftand    what  has  been 

now 


2^6  Proof  from  i  Cor.  ii.   14.  ^c\ 

now  fuppofcd,  it  will  not  only  follow^that  men  bv 
nature  are  corrupt,  but  zvbolly  corrupt^  without 
any  good  thing*  If  by  flefh  is  meant  man's  na- 
ture, as  he  receives  it  in  his  firft  birth,  then  ihere^ 
VI  dzvelkth  no  good  thing ;^s  appears  by  Rom.  vii. 
31 8.  It  is  wholly  oppofite  to  God,  and  to  fub- 
jedlion  to  his  law,  as  appears  by  Rom.  viii.  7, 
8.  It  is  diredlly  contrary  to  true  holinefs,  and 
wholly  oppofes  it,  and  holinefs  is  oppofzte  to  that; 
as  appears  by  Gal.  v.  17.  So  long  as  men 
are  in  their  natural  Hate,  they  not  only  have  no 
good  thing,  but  it  is  impoffible  they  fliould 
have  or  do  any  good  thing;  as  appears  by  Rom. 
viii.  8.  There  is  nothing  in  their  nature,  as  they 
have  it  by  the  lirll:  birth,  whence  Ihould  arifeany 
true  fubjeclion  to  God;  as  appears  by  Rom^  viii. 
7.  If  there  were  any  thing  truly  good  in  the  jle/b^ 
or  in  man's  nature^  or  natural  difpolition,  under  a 
moral  view,  then  it  ibould  only  be  amended; 
but  the  Scripture  reprefents  as  though  we  were  to 
'bt  enemies  to  it,  and  were  to  feek  nothing  fliort  of 
its  entire  deftrucflion,  as  has  been  obferved.  And 
elfewhere  the  apoflle  directs  not  to  the  amending 
of  the  old  man,  hut  putting  it  off,  and  putting  on  the 
nezv  man-^  and  feeks  not  to  have  the  body  of  death 
made  better,  but  to  be  delivered  from  it;  And  fays 
That  if  any  man  be  in  Chriji,  he  is  a  new  creature 
/"which  doubtlefs  means  the  fame  as  a  man  fieiV" 
born)  old  things  are  (not  amended)  but  pajjed  airavj, 
and  all  things  are  become  nezv. 

But  this  will  be  further  evident,  if  we  particu- 
larly conlidcr  the  apoftle's  difcourfe  in  the  latter 
part  of  the  fecond  chapter  of  i  Cor,  and  the  begin- 
ning of  the  third.  There  the  apoftle  fpeaks  of  the 
natural  ynan,  and  the  fpiritual  man,  where  natural 
2Lnd  fpiritual  are  oppofed  juil  in  the  fame  man- 
ner, as  I  have  obierved  carnal  and  fpiritual  often 
are.     In  Chap.  ii.  14,  15,  he  fays^  T/jc  natural  man 

receivclb 


'Proof from   i  Cor.  ii.    rj,  ^t\  237 

receiveth  not  the  thiiigs  of  the  Spirit  of  God:  for  they 
are  foolijbnefs  unto  him  :   neither  can  he  knoiv   them^ 
hecaufe  they  are  fpiritiially  diferned.     But  he  that  ii 
fpirit  ual fudge  th  all  things.     And  not  only  docs  the 
apollle   here  oppofe  natural  and  Jpiritual,  juit  as 
he  clfewhere  does  carnal  andy^/V/VW,  but  his  fol- 
lowing diicoiirfe  evidently  ftiows,  that  he  means 
the  very  fiime  diftindion,  the  fame  two  diilincl 
and   oppolite  things.     ¥ox  immediately    on  his 
thus  fpcaking  of  the  difference  between  the  -natii^ 
ral  ^nd  the  fpiritnal  man,  he  turns  to  the   Corin- 
thians, in  the  hrlt  words  of  the  next  chapter,  con- 
neclcd  with  this,  and  fays.  And  I,  hrthren,  could  not 
[peak  unto  you  as  unto  fpiritual,  Lut  as  unto  carnal. 
Referring  m.anifedly  to  what  he  had  been  faying, 
in   the   immediately  preceding    difcourfe,    about 
fpiritual  and  natural  7nen,  and  evidently  uling  the 
word,    carnal,  as   fynonymous    with  natural.     By 
which  it  is  put  out  of  all  rcafonable  difpute,  that 
iht  apoftle  by  natural  men  means  the  fame  as  mea 
in  that  carnal^  fmful  fbate,  that  they  are  in  by  their 
Hrfl:  birth*; — notwithllanding  all  the  glolfes  and 
criticifms,  by  which  modern  writers  have   endea- 
voured to  palm  upon  us   another   fenfe  -of  this 
phrafe,  and  fo  to  deprive  us  of  the  clear  infl:ru6li- 
QXi  the  apolUe  gives  in  that   14th  ver.  concern- 
ing the  linful   miferable  ftate  of  man  by  nature. 
Dr.  T.  fa)  s,  by  ij/j;/<xo?,  is  meant  the  animal  7nan^ 
the  man  who  maketh  ^<tT\{^  and  appetite  the  law 
of  his  adion.  If  he  aims  to  limit  the  meaning  of 
the  word  to  external   fenfe,  and  bodily  appetite^ 
his  m.caning  is  certainly  not   the  apoltie's.     For 
x\\^  apoftle  in  his  fenfe   includes  the  more  fpiri^ 
tuai  vices  of  envy,  (irife,  &c.  as  appears  by   the 
fourfirll  verfesof  the  next  chapter,  where,  as  I  have 
obferved,    he  fubftitutes  the  word  carnal  in  the 
place  of  i|,j;y;ixoj.  So  the  apoflle  Jude  ufes  the  word 
u\  like  manner,  oppoling  it  to  fpiritual,  or  having 


238         Proof  from  1  C6r.  ii.  1.4,  C^c. 

ibffpirityVcr.  19.  Theje  are  ihey  that  fparate  ihem^ 
felveSyfcnJual  (vf'uxtxoj)  "  not  having  the  Spirit." 
The  vices  he  had  been  juft  fpeaking  of  were  chief- 
ly of  the  more  fpiritual  kind.  v.  16.  Tbejs  are 
murmtirerSy  compla'merSy  'walking  after  their  own  lufts ; 
and  their  mouth  fpeaketh  great  f duelling  words ^  having 
men' s  perfons  in  admiration  becaiije  of  advantage.  The 
vices  mentioned  are  much  of  the  fame  kind  with 
thofe  of  the  Corinthians,  for  which  he  calls  th.em 
carnal ;  envying^  ft^'lfi  and  divifionSy  and  faying,  / 
a7n  of  Pauly  and  I  of  Apollo s  ;  and  being  puffed  up 
for  one  againjl  another.  We  have  the  fame  word 
again,  Jam.  iii.  14,  15.  If  ye  have  bitter  envying 
and  ftrifey  glory  not,  and  lie  not  againji  the  truth  : 
this  wifdom  defcendeth  not  from  above y  but  is  earthly , 
fcnfual  ['\'^x^-m)  and  devilijh ;  where  alfo  the  vices 
the  apoille  fpeaksof  are  of  the  more  fpiritual  kind. 
"So  that  on  the  whole,  there  is  fufficient  reafon 
to  underftand  the  apollle,  w^hen  he  fpeaks  of  the 
natural  man  in  that  1  Cor.  ii.  14.  as  meaning  man 
in  his  native  corrupt  flatc.  And  his  w^ords  repre- 
fent  him  as  totally  corrupt,  wholly  a  ftranger  and 
enemy  to  true  virtue  or  holinefs,  and  things  ap- 
pertaining to  it,  which  it  appears  are  commonly 
intended  m  the  New  Teflamcnt  by  things //)/r////^/, 
and  are  doubtlcfs  here  meant  by  things  of  the  Spirit 
of  God.  Thefe  words  alfo  reprefent,  that  it  is 
impolTible  man  fliould  be  othcrwife,  w  hile  in  his 
natural  llate.  The  expreflions  are  very  flrong  : 
the  natural  man  receive ih  not  the  things  of  the  Spirit  of 
God,  is  not  fufceptible  of  things  of  that  kind,  nei^ 
ther  can  heknowthem^  can  have  no  true  fenle  or  re- 
lilh  of  them,  or  notion  of  their  real  nature  and 
true  excellency ;  becaufe  they  are fpiritually  difcerned  ^ 
they  are  not  difcerned  by  means  of  any  principle 
in  nature,  but  altogether  by  a  principle  that  is  di- 
vine, fomcthing  introduced  by  the  grace  of  God*s 
Holy  Spirit,  which  is  above  all  that  is   natural. 

The 


Proof ftom  Rom.   ili.  9,- — 24.        239 

The  words  are  inaconfiderable  degree  parallel  with 
thofe  of  our  Saviour,  Joh.  xiv.  16,  17,  He  Jball 
give  you  the  Jpirit  of  triitl\  'zvhoni  ihe  zcorhi  cannot 
receive y  hecmije  it  feet h  hivi  not^  neither  knczi-eth  him  : 
but  ye  hjozv  hint  ;  for  he  dwelleth  zvith  you,  and  Jh all 
be  in  you. 


Sect.     II. 

Obfervations  on  Rom.  iii.  9, 24. 

IF  the  Scriptures  reprefent  all  mankind  as  wick- 
ed in  their  firfl:  iiate,  before  they  are  made  par- 
takers of  the  benefits  of  Chrifl's  redemption,  then 
they  are  wicked  by  nature  :  for  doubtlefs  men's 
lirll  fiate  is  their  native  flate,  or  the  ftate  they 
come  into  the  world  in.  But  the  Scriptures  do 
thus  reprefent  all  mankind. 

Before  I  mention  particular  texts  to  this  pur- 
pofe,  I  would  obfcrve,  that  it  alters  not  the  cafe 
as  to  the  argument  in  hand,  whether  we  fuppofe 
thefc  texts  fpeak  diredly  of  infants,  or  only  of 
fuch  as  are  capable  of  fome  underftanding,  fo  as 
to  underftand  fomething  of  their  own  duty  and 
ilate.  For  if  it  be  fo  with  all  mankind,  that  as 
foon  as  ever  they  are  capable  of  rcfiecl:ing  and 
knowing  their  own  moral  Hate,  they  find  them- 
felves  wicked,  this  proves  that  they  are  wicked 
by  nature;  either  born  wicked,  or  born  with  an 
infallible  difpolition  to  be  \\ickcd  as  foon  as  pof- 
fible,  if  there  be  any  difference  between  thefe  ; 
and  either  of  them  will  prove  men  to  be  born  ex- 
ceedingly depraved.  I  have  before  pi-ovcd,  that 
a  native  propeniity  to  fin  certainly  iollo\^  s  from 
many  tilings  faid  in  the  Scripture,  of  mankind  ; 
but  what  I  intend  now,  is  fomething  more  dircd, 
to  prove  by  dircd  Scripture-tcflirnony,  that  all 

mankind 


C^ci         All  ///  their firjl  Jidie  wicked. 

mankind  in  their  firfl:  ftate  are  really  of  a  wicked 
character. 

To  this  purpofc  is  exceeding  full^  exprcfs  and 
abundant,  that  pallage  of  the  apoftlc,  in  Rom.  iii. 
beginning  with  the  9th  verfe  to  the  end  of  the 
2-ith  ;  which  I  fl'ial!  fet  down  at  large,  diftinguifli- 
ing  the  univerfal  terms  which  are  here  fo  often 
repeated,  by  a  diftindl  characfler.  The  apoitle 
having  in  the  firft  chap,  verfe  16,  17,  laid  down 
his  propofition,  that  none  ^can  be  faved  in  any 
other  u  ay  than  through  the  righteoufnefs  of  God, 
by  faith  in  Jefus  Chriit,  he  proceeds  to  prove  this 
point,  by  Ihewing  particularly  that  all  are  in  them- 
felvcs  wicked,  and  without  any  righteoufnefs  of 
their  own.  Firft,  he  infifts  on  the  wickednefs  of 
the  Gentiles,  in  the  firft  chapter;  and  next,  on 
the  wickednefs  of  the  Jews,  in  the  fecond  chap- 
ter. And  then  in  this  place,  he  comes  to  fum  up 
the  matter,  and  draw  the  conclulion  in  the  words 
following :  "  What  then,  are  we  better  than  they  ? 
"  No,  in  no  wife  ;  for  we  have  before  proved  both 
**  Jews  and  Gentiles,  that  they  are  all  under  lin  : 
"  as  it  is  written,  There  is  none  righteous,  no  not 
*'  one :  there  is  none  that  underftandeth  ;  there  is 
"  none  that  fecketh  after  God  ;  they  are  all  gone 
'*  out  of  the  way  ;  they  are  together  become  un^ 
"  profitable ;  there  is  none  that  doth  good,  no  not 
^^  one.  Their  throat  is  an  open  fepulchre  ;  with 
"^^  their  tongues  they  have  ufed  deceit ;  the  poifon 
*^  of  afps  is  under  their  lips ;  whofe  mouth  is  full 
"  of  curfing  and  bitternefs ;  their  feet  are  fw  ift  to 
*'  filed  blood  ;  deftru6lion  and  mifery  are  in  their 
"  ways,  and  the  way  of  peace  they  have  not 
*^  known  ;  there  is  no  fear  of  God  before  their 
•*  (t)-z^.  Now  we  know,  that  whatfocver  things 
*'  the  law  faith,  it  faith  to  them  that  are  under  the 
"  law%  that  every  mouth  may  be  ftopped,  and  all 
"  the  world  may  become  guilty  before  God.  There- 

"  fore 


Proof  from  Rom.  iii.  9 — 24.        241 

^^  fore  by  the  deeds  of  the  law,  there  fliall  no  fleJJo 
^'  be  jufiiiicd  in  his  fight ;  for  by  the  law  is  the 
^*  know  ledge  of  fin.  But  now  the  righteoufnefs 
"  oi  God  without  the  law,  is  manifefl,  being  wit- 
"  nelfed  by  the  law  and  the  prophets  ;  even  the 
*'  righteoufnefs  of  God,  which  is  by  faith  of  Jefus 
"  Chrifl:,  unto  all^  and  upon  all  them  that  believe  ^ 
**  for  there  is  no  difference.  For  all  have  finned, 
**  and  come  fhort  of  the  glory  of  God.  Being 
''juftified  freely  by  his  grace,  through  the  re- 
"  demption  which  is  in  Jefus  Chrift." 

Here  the  thing  which  I  would  prove,  vi%.  that 
mankind  in  their  firft  ftate,  before  they  are  inter- 
cfted  in  the  benefits  of  Chrift's  redemption,  are 
univerfally  wicked,  is  declared  with  the  utmofb 
polTible  fulnefs  and  precilion.  So  that  if  here 
this  matter  be  not  fet  forth  plainly,  exprefsly  and 
fully,  it  muft  be  becaufe  no  words  can  do  it,  and 
it  is  not  in  the  power  of  language,  or  any  man- 
ner of  terms  and  phrafes,  however  contrived  and 
heaped  up  one  upon  another,  determinately  to 
fignify  any  fuch  thing. 

Dr.  T.  to  take  off  the  force  of  the  whole,  would 
have  us  to  underftand  (p.  104 — 107),  that  thefe 
paffages,  quoted  from  the  PfalmxS,  and  other  parts 
of  the  Old  Tellament,  do  not  fpeak  of  all  man- 
kind, nor  of  all  ihe  Jews  ;  kit  only  of  them  of  whom 
they  were  true.  He  obferves,  there  were  many 
that  were  innocent  and  righteous ;  though  there 
were  alfo  many,  a  ftrong  party,  that  were  wicked, 
corrupt,  6^c.  of  whom  thefe  texts  were  to  be  un- 
derftood.  Concerning  which  I  would  obferve  the 
following  things  ; 

1.  According   to   this,   the  univerfality  of  the 

terms    that  are  found  in  thefe  places,  which  the 

apoflle    cites  from   the  Old  Teftament,  to  prove 

that  all  the  world,  both  Jews  and  Gentiles,  are  tinder 

Jin,  is  nothing  to  his  purpofe.     The  apoflle  ufcs 

R  univerfal 


242       All  in  their  firjl  Jlate  wicked. 

univerfal  terms  in  his  propolition,  and  in  his  cort-» 
clufion,  that  all  are  under  fin,  that  every  mouth  is 
Hopped,  all  the  world  guilty — ^that  by  the  deeds  of 
the  hiw  no  fiejlo  can  be  juftified.     And  he  chufes 
out  a  number  of  univerfal  fayings  or  claufes  out 
of  the   Old  Teftament,  to   confirm  this    univer- 
fality ;  as.  There  is  none  righteous  ;  720y  not  one :  they 
are  all  gone  out  of  the  way  ;  there  is  none  that  under- 
flandcih,  &c.     But  yet  the  univerfahty  of  thefe 
exprefiions  is  nothing  to  his  purpofe ;  becaufe  the 
univerfal  terms  found  in  them  have  indeed  no  re- 
ference to  any  fuch  univerfality,  as  this  the  apoftle 
fpeaks  of,  nor  any  thing  a-kin  to  it :  they  mean 
no  univerfality,  either  in  the  colledlive  fenfe,  or 
pcrfonal  fenfe;  no  univerfality  of  the   nations  of 
the  world,   or  of  particular  perfons   in  thofe  na- 
tions,  or  in  any  one  nation  in  the  world :  ^' But 
"  o?dy  of  thofe  of  whom    they    are    true,''     That  is. 
There  is  none  of  them   righteous^  of  w'hom  it  is  true, 
that  they  are  not    righteous;  nOy  not  one:  there  is 
none  that  undcrftandy  of  whom  it  is  truey  that  they 
vunderfland  not :  they  are  all  gone  out  of  the  way,  of 
whom  it  is  true,  that  they  are  gone  out  of  the  way, 
&c. — Or  thefe  expreffions  are  to   be  underftood 
concerning  that  ftrong  party  in  Ifrael,  in  David's 
and   Solomon's  days,  and  in  the  prophets'  days  : 
they   are  underftood  of  them  univerfally.     And 
what  is  that  to  the  apoflle's  purpofe  ?     How  does 
fuch  an  univerfality  of  wickednefs,  as   this — that 
•all  were  wicked   in   Ifrael,  who  were  wicked — or, 
that  there  was  a  particular  evil  party,  all  of  which 
•were    wicked — confirm  that    univerfality    which 
the  apoftle  would  prove,  viz.  That  all  Jews  and 
•Gentiles,  and   the  zvhole  world  were  wicked y  and 
-every  mouth  Jioppedy   and  that  no  flefh  could  be  juf- 
•tificd  by  their  own  righteoufnefs.       ^ 

Here  nothing  can  be  faid  to  abate  the  nonfenfc>, 
but    this.  That  the   apofile   v. ould  convince  the 

Jews, 


Proof  from  Rom.  iii.  g — 24.  243 

Jews,  that  they  were  capable  of  being  wicked,  as 
\vell  as  other  nations  j  and  to  prove  it,  he  mentions 
feme  texts,  which  fhew  that  there  was  a  wicked 
party  in  Ifracl,  a  thouiand  years  ago:  and  that  as 
to  the  univerlal  terms  which  happened  to  be  in 
thefe  texcs,  the  apoftle  had  no  refpect  to  thefe ; 
but  his  reciting  them  is  as  it  were  accidental,  they 
happened  to  be  in  fome  texts  which  fpc.ik  of  an 
evil  party  in  llrael,  and  the  apoftle  cites  them  as 
they  are,  not  becaufe  they  are  any  more  to  his  pur- 
pofe  lor  the  univerfal  terms  which  happen  to  be 
in  them.  But  let  the  reader  look  on  the  words 
of  the  apoftle,  and  obferve  the  violence  of  fuch  a 
fuppoiition.  Particularly  let  the  words  of  the 
9th  and  10th  verfes,  and  their  connecrllon,  be  ob- 
lerved.  All  are  wider  Jin :  as  it  is  written^  There  is 
none  righteous y  no  not  one.  How  plain  is  it,  that  the 
apoftle  cites  that  latter  univerfal  claufe  out  of  the 
14th  pfalm,  to  confirm  the  preceding  univerfal 
words  of  his  own  propofition  ?  And  yec  it  will 
follow  from  the  things  which  Dr.  T.  fuppofes,  that 
the  univcrfality  of  the  terms  in  the  laft  words. 
There  is  7ione  righteous;  nOy  not  one ^  have  no  rela- 
tion at  ail  to  that  univerfality  he  fpeaks  of  in  the 
preceding  claufe,  to  which  they  are  joined,  All 
are  under  Jin:  and  is  no  more  a  confirmation  of 
it,  than  if  the  \\ords  were  thus,  *  There  -SiXtJomey 
^  or  there  are  many  in  Ifrael,  that  are  not  righte- 
'  ous.' 

2.  To  fuppofe,  the  apoftle's  d.t^\gv).  in  citing 
thefe  palfagcs,  was  only  to  prove  to  the  Jews, 
that  of  old  there  was  a  confiderable  number  of 
their  nation  that  were  wicked  men,  is  to  fuppofe 
him  to  have  gone  about  to  prove  what  none  of 
the  Jews  denied,  or  made  the  lead  doubt  of  Even 
the  Pharifees,  the  mofb  fel  f-righteous  fed  of  them, 
\vho  went  furthelt  in  glorying  in  the  diftindion 
of  their  nation   from   other  nations,  as  a    holy 

R  2  people, 


2 14         ^11  ^^^  their firjljlate  wicked. 

people,  knew  it,   and  owned  it :  they  openly  covi-. 
felled  that  t\\^\x forefathers  lulled  the  prophetSy  Matth. 
xxiii.  29,  30,  31.     And  if  the  apoitle's  delign  had 
been  only  to  refrefh  their  memories,  to  put  them 
in  mind  of  the  ancient  M'ickednefs  of  their  nation, 
to  lead  to  refledlon  on  themfelves  as  guilty  of 
the  like  vvickedncfs,  as  Stephen  does.  Ads  vii.  what 
need  had  the  apollle  to  go  fo  far  about  to  prove 
this;    gathering    up    many  fentences    here    and 
there,  w  hich  prove  that  their  Scriptures  did  fpeak 
of  fome  as  wicked   men ;   and  then,  in  the  next 
place,  to    prove  that  the  wicked  men  fpoken  of 
mull  be  of  the  nation  of  the  Jews,  by  this  argu- 
ment. That  Vjhat  things  foever  the  law  faith,  it  faith 
to  them  that  are  under  the  law,  or  that  whatfoever 
the  books  of  the  Old  Tedament  faid,  it  mufi:  be 
underftood  of  that  people  that  had  the  Old  Tefla- 
ment?     What  need  had   the  apoftle  of  fuch  an 
ambages    or  fetch  as  this,  to  prove  to  the  Jews, 
that  there  had  been  many  of  their  nation  in  fome 
of  the  ancient  ages,    which   were  wicked   men ; 
when  the  Old  Teftament  was  full  of  paiTages  that 
aflerted  this  exprefsly,  not  only  of  a  llrong  par- 
ty, but    of  the  nation  in  general  ?     How  much 
more  would  it  have  been    to  fuch  a  purpofe,  to 
have  put  them  in  mind  of  the  wickednefs  of  the 
people    in  general,    in   worfhipping  the  golden 
calf,  and  the  unbelief,  murmurmg  and  perverfe- 
nel5  of  the  whole  congregation  in  the  wildernefs, 
for  forty  years,    as  Stephen  does  ?    Which  things 
he  had  no  need  to  prove  to  be  fpoken  of  their  na- 
tion, by  any  fuCh  indirect  argument,  as  that,  What^ 
foever  things  the  law  faith,  it  faith  to  them  that  are 
nndtv  the  law, 

3.  It  would  have  been  impertinent  to  the 
apolile's  purpofe,  even  as  our  author  underfiands 
his  purpofe,  for  him  to  have  gone  about  to  con- 
vince the  Jews,  that  there  had  been  a  flrong  party 

of 


Proof  from  Rom.  iii'.  9 — 24.         245 

df  bad  men  in  David's,  and  Solomon's,  and  the 
prophets  times.  For  Dr.  T.  fuppofes  the  apoftle's 
aim  is  to  prove  the  great  corruption  of  both  Jews 
and  Gentiles  at  that  day,  when  Chrifl:  came  into 
the  world.* 

In  order  the  more  fully  to  evade  the  clear  and 
abundant  teflimonies  to  the  doclrine  of  original 
iin,  contained  in  this  part  of  the  Holy  Scripture, 
our  author  fays.  The  apollle  is  here  fpeaking  of 
bodies  of  people,  of  Jews  and  Gentiles  in  a  col- 
lective fenfe,  as  tvvo  great  bodies  into  which  man- 
kind are  divided  ;  fpeaking  of  them  in  their  col- 
ledive  capacity,  and  not  with  refpecft  to  particu- 
lar perfons  j  that  the  apoiile's  deiign  is  to  prove, 
neither  of  thefc  two  great  coileclive  bodies,  in 
their  colledive  fenfe,  can  be  juftified  by  law,  be- 
caufe  both  were  corrupt ;  and  fo  that  no  more  is 
implied,  than  that  the  generality  of  both  were 
wicked  f.     On  this  I  obferve, 

1.  That  this  fuppofcd  fenfe  difagrees  extremely 
with  the  terms  and  language  which  the  apoftle 
here  makes  ufe  of.  For  according  to  this,  we 
mufl:  underftand  either 

Firjly  That  the  apoflle  means  no  univerfality  at 
all,  but  only  the  far  greater  part.  But  if  the 
words  which  the  apoftle  ufes,  do  not  moft  fully 
and  determinately  lignify  an  univerfality,  no 
words  ever  ufed  in  the  Bible  are  fufficient  to  do 
it.  I  might  challenge  any  man  to  produce  any 
one  paragraph  in  the  Scripture,  from  the  begin- 
ning to  the  end,  where  there  is  fuch  a  repetition 
and  accumulation  of  terms,  fo  ftrongly  and  em- 
phatically, and  carefully  to  exprefs  the  mofl:  per- 
fed:  and  abfolute  univerfality  ;  or  any  place  to 
be  compared  to  it.  What  inftance  is  there 
m  the  Scripture,  or   indeed  any  other  writing, 

*  See  K,'y  §  27^,  278.     +  P.  102,  104,  1 17,  119,  120,  and 
Note  on  Rom.  iii,  10—19. 

R  3  when 


246         F  roof  from  Rom.  iii.  g — 24. 

when  the  meaning  is  only  the  nnuch  greater 
part,  where  this  meaning  is  lignified  in  fuch  a 
manner,  by  repeating  fuch  expreflions,  They  are 
all — they  are  all-^they  are  all — together — every  one — 
all  the  "ucorld ;  joined  to  multiplied  negative  terms, 
to  fnew  the  univerfaiity  to  be  without  exception  ; 
faying.  There  is  no  fiijh — there  is  none- — there,  is 
none — ihere  is  none — there  is  none^  tour  times  over ; 
befides  the  addition  of,  "No  not  one — no  not  one^- 
once  and  again  I 

Or  Secondly^  if  any  univerfaiity  at  all  be  aL 
lowed,  it  is  only  of  the  colledlive  bodies  fpoken 
of;  and  thefe  collcdive  bodies  but  two,  as  Dr.  T. 
reckons  them,  viz.  the  Jewilh  nation,  and  the 
Gentile  world ;  fuppoiing  the  apoftle  is  here  re- 
prefenting  each  of  thefe  parts  of  mankind  as  be- 
ing w  icked.  But  is  this  the  way  of  men's  uling 
language,  when  fpcaking  of  but  two  things,  to 
exprefs  themfelves  in  univerfal  terms  of  fuch  a 
fort,  and  in  fuch  a  manner,  and  when  they  mean 
no  more  than  that  the  thing  affirmed  is  predicated 
of  both  of  them?  If  a  man  fpeaking  of  his  two 
feet  as  both  lame  fliould  fay.  All  my  feet  are  lame^ 
they  are  all  lame,  all  together  are  become  iveak,  none 
of  my  feet  are  ftrong,  none  of  them  are  founds  no^  nat 
one ;  would  not  he  be  thought  to  be  lame  in  his 
under  (landing,  as  well  as  his  feet  ?  When  the 
apoftle  fays.  That  every  mouth  may  be  flopped,  mud 
we  fuppofe,  that  he  fpeaks  only  of  thofe  two  great 
colledtive  bodies,  figuratively  afcribing  to  each 
of  them  a  mouth,  and  mean  that  thofe  two  mouths 
are  flopped  ! 

And  befides,  according  to  our  author's  own 
interpretation,  the  univerfal  terms  ufed  in  thefe 
texts  cited  from  the  Old  Tcilamcnt,  have  no  re- 
fpcc!:!:  to  thofe  two  great  collective  bodies,  nor  in- 
deed to  either  of  them  ;  but  to  feme  in  Ifrael,  a 
particularly  difaffc6ted  party  in  that  one  nation, 
w  hich  was  made  up  of  wicked  men.     So  that  his 

interpre- 


All  in  their  frjl  Jlutc  wicked.         247 

interpretation   is   every   way  abfurd  and  incon- 
liflent. 

If  the  apoftle  is  fpeaking  only  of  the  wickcd- 
ncfs  or  guilt  of  great  colleclivc  bodies,  then  it 
will  follow,  that  alfo  the  juftilication  he  here 
treats  of,  is  no  other  than  the  juftification  offuch 
colledive  bodies.  For  they  are  the  fame  he 
fpeaks  of  as  guilty  and  wicked,  that  he  argues 
cannot  ho-jujlijied  by  the  works  of  the  law,  by  rea- 
fon  of  their  being  vjicked.  Otherwife  his  argu- 
ment is  wholly  difannulled.  If  the  guilt  he 
fpeaks  of  be  only  of  collective  bodies,  then  v/hat 
he  argues  from  that  guilt,  mufl  be  only,  that 
colledlive  bodies  cannot  be  juftified  by  the  works 
of  the  law,  having  no  refpedl  to  the  juflification 
oi  particular  perlbns.  And  indeed  this  is  Dr. 
T — r's  declared  opinion.  He  fuppofes  the  apoftle 
here,  and  in  other  parts  of  this  epiflle,  is  fpeaking 
of  men's  j unification  confidered  only  as  in  their  coU 
leclive  capacity*.  But  the  contrary  is  moll  mani- 
id^.  The  26th  and  28th  verfes  of  this  third 
chapter  cannot,  without  the  utmoft  violence,  be 
undcrilood  otherwife  than  of  the  juftification  of 
particular  perfons.  That  he  might  be  jnjt^  and  the 
jujiijier  of  him  that  believeth  in  Jefus — Therefore  we 
conclude  that  a  man  is  juftified  by  faith,  without  the 
deeds  of  the  law.  So  chap.  iv.  5.  But  to  him  that 
zvorketh  not,  but  believeth  on  him  that  juftifieth  the  un^ 
godly y  his  faith  is  counted  for  righteoufnefs.  And 
what  the  apoftle  cites  in  the  6th,  7th  and  8th 
verfes  from  the  Book  of  Pfalms,  evidently  fliews, 
that  he  is  fpeaking  of  the  juftification  of  parti- 
cular perfons.  Even  as  David  alfo  defcribeth  the 
blejfednefs  of  the  man  unto  whom  God  imputeth  righte- 
Qufncfs  v:ithout  zvorksy  faying,  Blejfed  are  they,  whofe 

*  See  note  on  Rom.  iil.  10 — 19.  and  on  chap.  v.  ii.  and  on 
chap.  ix.  30,  3 1,  and  on  chap.  xi.  3 1 . 

R  4  iniquities 


248         Proof  from  Rom.  iil.  g — 24. 

iniquities  are  forgiven^  and  whoje  fins  are  covered. 
David  fays  thefc  things  in  the  320!  Pfalm,  v.ith  a 
fpccial  rcfpeCt  to  his  own  particular  cafe  ;  there 
expreiTing  the  great  dillrefs  he  was  in,  while  under 
a  lenie  or  the  guilt  of  his  perfonal  lin,  and  the 
great  joy  he  had  when  God  forgave  him;  as  in 
ver.  3,  4. 

And  then  it  is  very  plain  in  that  paragraph  of 
the  third  chapter,  which  we  have  been  upon,  that 
it  is  the  juftification  of  particular  perfons  that  the 
apoftle  fpeaks  of,  by  that  place  in  the  Old  Tefla- 
ment  which  he  refers  to  in  ver.  20.   Therefore^  by 
the  deeds  of  the  law,  there  Jh all  no  flejh  he  jujiified  in 
his  fight.     He  refers  to  that  in  Pfalnn  cxliii.  Enter 
not  into  judgment  zvith  thyfrvant ;  for  in  thy  fight  Jhall 
no  man  living  he juftified.    Here  the  pfalmift  is  not 
fpeaking  of  the  juftification  of  a  nation,  as  a  col- 
lecflive  body,  or  of  one  of  the  tVv'o  parts  of  the 
world,  but  of  a  particular  man.     And  it  is  fur- 
ther manifen",  that  the  apoflle  is  here  fpeaking  of 
perfonal  juftification,  in  as  much  as  this  place  is 
evidently  parallel  with  that.  Gal.  iii.  10,  11.   For 
as  many  as  are  of  the  works  of  the  laWy  are  under  the 
curfe :  for  it  is  written^  Curfed  is  every  one  that  coft- 
tinueth  not  in  all  things  that  are  written  in  the  hook  of 
the  law  to  do  them.     But  that  no  man  is  juftified  by 
the  works  of  the  laWy  is  evident  ;  for  the  juji  Jhall  live 
by  faith.     It  is  plain,  that  this  place   is  parallel 
with  that  in  the  3d  of  Romans,  not  only  as  the 
thing  alTertcd  is  the  fame,  and  the  argument  by 
which  it  is  proved  here,  is  the  fame  as  there,  viz. 
that  all  are  guilty,  and  cxpofed  to  be  condemned 
by  the  law;  but  the  fame  faying  of  the  Old  Tefla- 
mcnt  is  cited  here  in  the  beginning  of  this  dif- 
courfe  in  Galatians   (chap.  i.    16.)     And  many- 
other  things  demonllratc,  that  theapoftle  is  fpeak- 
ing of  the  fame  juftification  in  both  places,  which 
I  omit  for  brevity's  fake. 

And 


All  i?2  their frjljlate  wicked.  2.\g 

And  befides  all  thefc  things,  our  author's  inter- 
pretation makes  the  apoftle's  argument  \vholly 
void  another  way.  The  apoftle  is  fpeaking  of  a 
certam  fubjcct,  which  cannot  be  jultificd  by  the 
works  ot  the  law  ^  and  his  argument  is,  that  that 
fame  fubjecl  is  guilty,  and  is  condemned  by  the 
la\\'.  If  he  means,  that  one  fubjed-,  fuppofe  a 
collective  body  or  bodies,  cannot  be  juftitied  by 
the  lavv,  becaufe  another  fubjecl:,  another  colledt- 
ivc  body,  is  condemned  by  the  law,  it  is  plain, 
the  argument  would  be  quite  vain  and  imperti- 
nent. Yet  thus  the  argument  mufbftand  accord- 
ing to  Dr.  T — r's  interpretation.  The  collective 
bodies,  which  he  fuppofes  are  fpoken  of  as  wick- 
ed, and  condemned  by  the  law,  coniidered  as  in 
their  collecftive  capacity,  are  thofe  two,  the  Jewifli 
natiOn,  and  the  Heathen  world  :  but  the  colieclive 
body  which  he  fuppofes  the  apoftle  fpeaks  of  as 
juftified  without  the  deeds  of  the  law,  is  neither  of 
thefe,  but  the  Chriliian  church,  or  body  of  be- 
lievers ;  which  IS  a  new  colleciive  body,  a  new 
creature,  and  a  new  man  (according  to  our  au- 
thor's underitanding  of  fucn  phrafes},  which  never 
had  any  exiftence  before  it  was  juftified,  and 
therelore  never  was  wicked  or  condemned  unlefs 
it  was  with  regard  to  the  individuals  of  which  it 
was  conftituted  :  and  it  does  not  appear,  accord- 
ing to  our  author's  fcheme,  that  thefe  individuals 
had  before  been  generally  wicked.  For  according 
to  him  there  was  a  number,  both  among  the  Jews 
and  Gentiles,  that  were  righteous  before.  And 
how  does  it  appear,  but  that  the  comparatively  few 
Jews  and  Gentiles,  of  which  this  new-created  col- 
Icdive  body  was  conftituted,  were  chiefly  of  the 
beft  of  each. 

So  that,  in  every  view,  this  author's  way  of  ex- 
plaining this  paffage  in  the  third  of  Romans,  ap- 
pears vain  and  abfurd.     And  fo  clearly  and  fully 

has 


250         Proof  from  Rom.  iii.  9—24. 

has  the  apoflle  exprefTed  himfelf,  that  it  is  doubt- 
lefs  impofiiblc  to  invent  any  other  fenfe  to  put 
upon  his  words,  than  that  which  will  imply,  that 
all  mankind,  even  every  individual  of  the  whole 
race  but  their  Redeemer  himfelf,  are  in  their  firft 
original  ftate  corrupt  and  wicked. 

Before  1  leave  this  pallage  of  the  apoftle,  it  may 
be  proper  to  obfcrve,  that  it  not  only  is  a  mofl 
clear  and  full  teftimony  to  the  native  depravity  of 
mankind,  but  alfo  plainly  declares  that  natural 
depravity  to  be  total  and  exceeding  great.  It  is 
the  apoille's  manifeft  defign  in  thefe  citations 
from  the  Old  Teftament,  to  Ihew  thefe  three 
things.  1 .  That  all  mankind  are  by  nature  corrupt. 
%.  That  every  one  is  altogether  corrupt y  and  as  it 
were,  depraved  in  every  part.  3,  That  they  are 
in  every  part  corrupt  in  an  exceeding  degree. — With 
refpect  to  the  fecond  of  thefe,  that  every  one  is 
ivholly,  and  as  it  were  in  every  part  corrupt,  it  is 
plain,  the  apoftle  chufes  out,  and  puts  together 
thofe  particular  pafTages  of  the  Old  Tertament, 
wherein  moil:  of  thofe  members  of  the  body  are 
mentioned,  that  are  the  foul's  chief  inflruments 
or  organs  of  external  acHon.  The  hands  (impli- 
citly^ in  thofe  expreffions.  They  are  together  become 
unprofitablcy  There  is  none  that  doeth  good.  The 
throat,  tongue,  lips,  and  mouth,  the  organs  of 
fpeech  ;  in  thofe  words.  Their  throat  is  an  open 
Jcpuhhre  :  zviih  their  tongues  they  have  ufed  deceit  : 
the  poijon  of  ajps  is  under  their  lips  ;  whoje  mouth  is, 
full  of  curjing  and  bitternefs.  The  feet,  in  thofe 
words,  ver.  15.  Their  i^tt  are  fwift  to  fhed  blood. 
Thefe  things  together  fignify,  that  man  is  as  it 
were  all  over  corrupt,  in  every  part.  And  not 
only  is  the  total  corruption  thus  intimated,  by 
enumerating  the  feveral  parts,  but  by  denying  of 
all  good  ;  any  true  underftanding  or  fpiritual 
knowledge,  any  virtuous  action,  or  fo  much  as 

truly 


All  in  their  frjljiate  wicked.         251 

truly  virtuous  delire,or  fceking  after  God.  There 
is  none  that  underilandeth  ;  there  is  none  that  feck- 
ci\\  after  God:  there  is  none  that  doth  good;  the 
zvay  of  peace  have  they  not  known.  And  in  general, 
by  denying  all  true  piety  or  religion  in  men,  in 
their  hrft  ftate,  ver.  1 8.  There  is  no  fear  of  God 
before  their  eyes. — The  exprelTions  alfo  are  evi- 
dently chofen  to  denote  a  mofb  extreme  and  def- 
perate  wickednefs  of  heart.  An  exceeding  depra- 
vity is  afci-ibed  to  every  part  :  to  the  throat,  the 
fcent  of  an  open  fepiilchre  j  to  the  tongue  and  lips, 
deceit  sind  the  poifon  of  afps  ;  to  the  mouth,  curjing 
and  bitternefs  ;  of  the  feet  it  is  faid,  they  diV^fwift 
tojhed  blood:  and  with  regard  to  the  whole  man,  it 
is  faid,  dejlru^iion  and  vifery  are  in  their  ways. 
The  reprefentation  is  very  flrong,  of  each  of  thefe 
things,  vi'z..  That  all  mankind  are  corrupt ;  that 
every  one  is  vjholly^  and  altogether  corrupt ;  and 
alfo  extremely  and  defperately  corrupt.  And  it  is 
plain,  it  is  not  accidental,  that  we  have  here  fuch 
a  colledlion  of  fuch  ftrong  expreflions,  fo  empha- 
tically fignifying  thefc  things ;  but  that  they  arc 
chofen  of  the  apoltle  on  delign,  as  being  diredtly 
and  fully  to  his  purpofe  ;  which  purpofe  appears 
in  all  his  difcourfe  in  the  whole  of  this  chapter, 
find  indeed  from  the  beginning  of  the  epiftle. 


Sect.     III. 

Obfervations  on  Rom.  v.  6 10.  and  Eph.  ii,  3. 

with  the  Context^  and  Rom.  vii. 

ANother  paiTage  of  this  apoftle  in  the  fame 
epillle  to  the  Romans,  which  (hews  that  all 
that  are  made  partakers  of  the  benefits  of  Chrifl's 
redemption,  are  in  their  firft  Hate  wicked  and  de- 
fperately wicked,  is  that,  chap.  v.  6. 10.  For 

when 


252  Proof  from  Rom.  v.  6 — 10. 

ivhen  zve  zvere  yet  without  ilrength,  ///  due  time 
Cbrijl  died  for  the  ungodly.  For  farce  ly for  a  righ^ 
ieoiis  man  zvill  one  die  ;  yet  per  adventure  for  a  good 
many  fome  would  even  dare  to  die.  But  God  com- 
mendetb  bis  love  tozvards  us,  in  that  while  zve  were  yet 
finners,  Chrifi,  died  for  us.  Much  more  then^  being 
jujlijied  by  his  bloody  zve  jhall  be  favedfrom  wrath 
throuoh  him.  For  if  zohile  we  zvere  enemies,  we 
were  reconciled  to  God  through  the  death  of  his  Son  * 
much  more,  being  reconciled,  zve  Jhall  he  faved  by 
his  life. 

Here  all  that  Chrifl:  died  for,  and  that  are  faved 
by  him,  are  fpoken  of  as  being  in  their  firft  ftate 
finners,  ungodly,  enemies  to  God,  expofed  to  divine 
wrath,  and  zvithout ftrengih,  without  ability  to  help 
themfelves,  or  deliver  their  fouls  from  this  mifer- 
able  Hate. 

D.  T.  fays.  The  apoftle  here  fpeaks  of  the  Gen^ 
i He s  only  in  their  Jieathen  Jlate,m  contradiilindion 
to  the  Jews;  and  that  not  of  particular  perfons 
among  the  Heathen  Gentiles,  or  as  to  the  ftate 
they  were  in  perfonally ;  but  only  of  the  Gentiles 
collectively  taken,  or  of  the  miferable  ftate  of  that 
great  coUcdive  body,  the  Heathen  world  :  and 
that  thefe  appellations,  finners,  ungodly,  enemies^ 
&c.  were  names  by  which  the  apoftles  in  their 
writings  were  wont  to  iignify  and  diftinguifta  the 
Heathen  world,  in  oppofttion  to  the  Jews ;  and 
that  in  this  fenfe  thefe  appellations  are  to  be  taken 
in  their  epiftles,  and  in  this  place  in  particular.* 
And  it  is  obfervable,  that  this  way  of  interpret- 
ing thefe  phrafcs  in  the  apoftolic  writings,  is  be- 
come faftiionable  with  many  late  writers ;  where- 
by they  not  only  evade  feveral  clear  teftimonies 
to  the   dodrine  of  original  ftn,  but  make  void 

*  P.  114 — 120.     SeeairoDr.  T — 'rs  Paraph,  and  Notes  on 
the  place. 

great 


All  in  their  Jirjl  Jlate  wicked.         253 

great  part  of  the  New  Teftament ;  on  which 
account  it  deferves  the  more  particular  conii- 
deration. 

It  is  allowed  to  have  been  long  common  and 
cuflomary  among  the  Jews,  in  ChrilVs  and  the 
apoflles  days,  efpecially  thofe  of  the  fed  of  the 
Pharifees,  in  their  pride,  and  conhcfence  in  their 
privileges  as  the  peculiar  people  of  God,  to  ex- 
alt themfelves  exceedingly  above  other  nations, 
and  greatly 'to  defpife  the  Gentiles,  and  call  them 
by  fuch  names  as  JinnerSy  enemieSy  dogs^  ckc.  as 
notes  of  diftindion  from  themfelves,  whom  they 
accounted  in  general  (excepting  the  Publicans  and 
the  notorioully  profligate)  as  the/r;>;/^j,  fpecial 
favorilesy  and  children  of  God  ;  becaufe  they  were 
the  children  of  Abraham,  were  circumcifcd,  and 
had  the  law  of  Mofes,  as  their  peculiar  privilege, 
and  as  a  wall  of  partition  between  them  and  the 
Gentiles. 

But  it  is  very  remarkable,  that  a  Chriflian  di- 
vine, who  has  ftudied  the  New  Tcftament,  and 
the  epiftle  to  the  Romans  in  particular,  fo  dili- 
gently as  Dr.  T — ,  Ihould  be  ftrong  in  an  imagi- 
nation, that  the  apofllcs  of  Jefus  Chrilt  fliould  fo 
far  countenance,  and  do  fo  much  to  cherilh  thefe 
felf-exalting,  uncharitable  difpofitions  and  notions 
of  the  Jews,  which  gave  rife  to  fuch  a  cuflom,  as 
to  fall  in  with  that  cudom,  and  adopt  that  lan- 
guage of  their  pride  and  contempt;  and  efpecially 
that  the  apoftlc  Paul  Ihould  do  it.  It  is  a  moft 
unreafonable  imagination,  on  many  accounts. 

1.  The  whole  Gofpel-difpenfation  is  calculated 
entirely  to  overthrow  and  abolifh  every  thing  to 
which  thts  felf-diilinguifliing,  felf-cxalting  Ifln- 
guagc  of  the  Jews  was  owing.  It  was  calculated 
wholly  to  exclude  fuch  boafting,  and  to  deflroy 
that  pride  and  •  felf-righteoufnefs,  that  were  the 
caufes  of  it :  it  was  calculated   10  abolifli  the  en- 

miivj 


254  V  roof  from  Rom.  v.  6 — id. 

mity,  and  break  down  the  partition  wall  betwcerl 
Jews  and  Gentiles,  and  of  twain  to  7nake  one  new 
man,  fo  making  -pe ace  ;  to  deftroy  all  difpolitions  ia 
nations  and  particular  perfons  to  defpife  one 
another,  or  to  fay  one  to  another,  ft  and  by  ihyjelf^ 
come  not  near  to  mCy  for  I  am  holier  than  thou  :  and 
to  ellablifh  the  contrary  principles  of  humility, 
mutjjal  efteem,  honor  and  love,  and  univerfal 
union,  in  the  mod  firm  and  perfecl  manner. 

2.  Chrifi:,  when  on  earth,  fet  himfelf,  through 
the  courfe  of  his  miniftry,  to  militate  againfl:  this 
Pharifaical  fpirit,  pradlice  and  language  of  the 
Jews  ;  appearing  in  fuch  repreOmtations,  names 
and  epithets,  fo  cuflomary  among  them ;  by  which 
they  Ihewed  fo  much  contempt  of  the  Gentiles, 
Publicans,  and  fuch  as  were  openly  lewd  and  vi- 
cious, and  fo  exalted  themfeives  above  them ; 
calling  them  finners  and  enemies,  and  themfeives 
holy  and  God's  children ;  not  allowing  the  Gentile 
to  be  their  neighbour,  &c.  He  condemned  the 
Pharifees  for  not  efleeming  themfeives 7/>;;/^rj-,  as 
well  as  the  Publicans ;  trufting  in  themfeives  that 
they  were  righteous,  and  defpifmg  others.  He 
militated  againfl:  thefe  things  in  his  own  treatment 
of  fome  Gentiles,  Publicans  and  others,  whonr 
they  Q2i\\tdJin7ierSy  and  in  what  he  faid  on  thofe 
occafions.*-  He  oppofcd  thefe  notions  and  man- 
ners of  the  Jews  in  his  parables  ;t  and  in  his  in- 
Itruclions  to  his  difciples  how  to  treat  the  unbe- 
lieving Jews :  II  and  in  what  he  fays  to  Nicodemus 
about  the  nccefTity  of  a  new-birth,  even  for  the 

*  Matth.  viil.  5 — 13.  cliap.  ix.  9 — 13.  chap.  xi.  19 — 24.  Luke 
vli.  37,  to  the  end.  chap.  xvii.  12 — 19.  chap.  xix.  1 — 10.  Matt. 
XV.  21—28.  Joh.  iv.  9,  &c.ver.  39,  &c.  Compare  Luk.  x.  29, 
&c. 

+  Matt  xxi.  28 — 32.  chap.  xxii.  i  — 10.  Luk.  xiv.  16 — 24. 
Compare  Luk.  xiii.  28,  29,  30, 

})  Matt.  X.  14,  15. 

Jews, 


All  ///  their  firjljl ate  wickeu.  25^ 


If 


Jews,  as  well  as  the  unclean  Gentiles  with  regard 
to  their  profelytifm,  w  hich  fome  of  the  Jews  looked 
upon  as  a  7iew  birth ;  and  in  oppolition  to  their 
notions  of  their  being  the  children  of  God,  be- 
caufe  the  children  of  Abraham,  but  the  Gentiles 
by  nature  linners  and  children  of  wrath,  he  tells 
them  that  even  they  were  children  of  the  Devil.  % 

3.  Though  we  fliould  fuppofe  the  apoftles  not 
to  have  been  thoroughly  brought  off'  from  fuch 
notions,  manners  and  language  of  the  Jev/s,  till 
after  Chrift's  afcenfion  ;  yet  after  the  pouring  out 
of  the  Spirit  on  the  day  of  Pentecoft,  or  at  lead, 
after  the  calling  of  the  Gentiles,  begun  in  the 
converlion  of  Cornelius,  they  were  fully  indoctri- 
nated in  this  matter,  and  effeclually  taught  no 
longer  to  call  the  Gentiles  imclean,  as  a  note  of 
diffinclion  from  the  Jews  (Ad:  x.  24.)  which  was 
before  any  of  the  apoffolic  epiftles  were  written. 

4.  Of  all  the  apolllcs,  none  were  more  perfedly 
inftruded  in  this  matter,  and  none  fo  abundant 
in  inftruvfting  others  in  it,  as  Paul,  the  great  apo- 
flle  of  the  Gentiles.  He  had  abundance  to  do  in 
this  matter :  none  of  the  apollles  had  fo  much 
occalion  to  exert  themfelves  againft  the  fore- 
mentioned  notions  and  language  of  the  Jews,  in 
oppofition   to    Jewifh  teachers,    and    Judaizing 

%  Joh.  viii.  33—44- 

It  may  alfo  be  obferved,  that  John  the  Baptifl  greatly  contra- 
dicled  the  Jews  opinion  of  tliemfelves,  as  being  a  holy  people, 
and  accepted  of  God,  becaufe  they  were  the  children  of  Abra- 
ham, and  on  that  account  better  than  the  Heathen,  whom  they 
called  fmners,  enemies,  unclean,  Sic.  in  baptizing  the  Jews  as  <i 
polluted  "^to^Xo.  ^vAfinntrs,  as  the  Jews  ufcd  to  baptize  profelytcs 
Irom  among  the  Heathen  ;  calling  them  to  repentance  :\.s  Jlnnersy 
faying.  Think  not  to  fay  iviihin  yornfelz-es,  nve  hc.^e  Abraham  to 
cur  father ,  for  I  Jay  imtoyoii,  that  God  is  able,  of  the/ejhfits ,  :9 
raife  up  children  unto  Abraham,  and  teaching  the  Pharifecs,  that 
inltcad  of  their  being  a  holy  generation  and  children  of  God,  as 
they  called  themfelves,  they  were  2.  ga:eratiGr  of  ■-T.-ipers. 

Chrif^ians, 


25S         Troof  from  Rom.  v.  6" — 10. 

Chriflians,  that  flrove  to  keep  up  the  feparation-- 
wall  between  Jews  and  Gentiles,  and  to  exalt  the 
former,  and  fct  the  latter  at  nought. 

5.  I'his  apoftle  does  efpccially  flrive  in  this 
matter  in  this  epiftle  to  the  Romans,  above  all  his 
other  writings  ;  exerting  himftlf  in  a  mofi:  elabo- 
rate manner,  and  with  his  utmoll  ikill  and  power 
to  bring  the  Jewifh  Chriftians  off  from  every  thing 
of  this  kind ;  endeavouring  by  all  means,  that 
there  might  be  no  longer  in  them  any  remains  of 
thefe  old  notions  they  had  been  educated  in>  of 
fuch  a  great  diftinclion  between  Jews  and  Gen- 
tiles, as  were  exprefied  in  the  names  they  ufed  to 
diftinguilTi  them  by,  calling  the  Jews  holy,  children 
of  Abraham,  friends  and  children  of  God,  but  the 
Gentiles y/7/;-/^ri,  unclean,  enemies,  and  the  like.  He 
makes  it  almoft  his  whole  bufmefs,  from  the  be- 
ginning of  the  epiftle,  to  this  paiTage  in  the  5th 
chapter  which  we  are  upon,  to  convmce  them  that 
there  was  no  ground  for  any  fuch  diftincftion,  and 
to  prove  that  in  common,  both  Jews  and  Gentiles, 
all  were  defperately  wicked,  and  none  righteous, 
do;  not  one.  He  tells  them,  chap.  iii.  9.  that  the 
Jews  were  by  no  means  better  than  the  Gentiles  ; 
and  (in  what  follows  in  that  chapter)  that  there 
was  no  diiference  between  Jews  and  Gentiles ;  and 
rcprefents  all  as  without  flrength,  or  any  fuffici- 
ency  of  their  own  in  the  affair  of  j unification  and 
redemption  :  and  in  the  continuation  of  the  fame 
difcourfc,  in  the  4th  chapter,  teaches  that  all  that 
were  juitificd  by  Chrift,  were  in  themfelves  ////- 
g^dly  ;  and  that  being  the  children  of  Abraham 
was  not  peculiar  to  the  Jews.  In  this  5th  chapter 
ftill  in  continuation  of  the  fame  difcourfc,  on  the 
fame  fubjecland  argument  of  j unification  through 
Chrifl,  and  by  faith  in  him,  he  fpeaks  of  ChrilVs 
dying  for  the  ungodly  and  Jinners,  and  thofe  that 
were  without y/r^f?/^//^  or  fufficiency  for  their  own 

falvation^ 


All  in  their  jirjl  Jldte  wicked.         257 

falvation,  as  he  had  done  all  along  before.  But 
now,  it  feems,  the  apoftle  hy  JhrnerS  d.nd  ungodly 
muft  not  be  underflood  according  as  he  ufed  thele 
■vvords  before  ;  but  mull:  be  fuppofed  to  mean  on- 
ly the  Gentiles,  as  diftinguidied  from  the  Jews ; 
adopting  the  language  of  thofe  felf-righteous, 
felf-exalting,  difdainful  Judaizing  teachers,  whom 
he  was  with  all  his  might  oppoling :  countenan- 
cing the  very  fame  thing  in  them,  v/hicii  he  iiai^ 
been  from  the  beginning  of  the  epiflledifcounte- 
nancing,  and  endeavoring  to  difcourage,  and  ut- 
terly to  abolilh,  with  all  his  art  and  (Irength. 

One  reafon,  why  the  Jews  looked  on  themfelves 
better  than  the  Gentiles,  and  called  themfelves 
holy  diXidi  the  Gentiles  finners^  was,  that  they  had 
the  hzv  of  Mofes.  ,  They  made  iheir  hoajl  of  the 
lazv.  But  the  apoftle  fliews  them,  that  this  was 
fo  far  from  making  them  better,  that  it  con- 
demned them,  and  was  an  occalion  of  their  being 
finners,  in  a  higher  degree,  and  more  aggravated 
manner,  and  more  eifectually  and  dreadfully  dead 

in  and  by  fm,  chap.  vii.  4 13.  agreeable  to 

thofe  words  of  Chrifb,  Joh.  v.  45. 

It  cannot  be  juiliy  objected  here,  that  this  apof- 
tle did  indeed  ufe  this  language,  and  call  the  Gen- 
tiles iinners,  in  contradi ft  1  notion  to  the  Jews,  in 
what  he  faid  to  Peter,  which  he  himfclf  gives  an 
account  of  in  Gal.  ii.  15,  16.  IVe  zvho  are  Jezvs 
hy  nature^  and  not  finncrs  of  the  Gerailes^  kmiscing 
that  a  man  is  not  jiiftified  hy  the  works  of  the  lav:,  hui 
by  faith  in  Jefus  Cbrift.  It  is  true,  that  the  apoftle 
here  refers  to  this  diftinclion,  as  what  was  ufually 
made  by  the  felf-righteous  Jews,  between  them- 
felves and  the  Gentiles  ;  but  not  in  fuch  a  manner 
as  to  adopt,  or  favor  it ;  but  on  the  contrary,  fo 
as  plainly  to  lliew  his  difapprobation  of  it ;  q,  d. 
Though  we  were  born  Jew  3,  and  by  nature  are  of 
that  people  which  are  wont  tp  make  their  -boaft  of 

S  the 


S58'  Proof  from  Rom.  v.  6 — 10. 

the  law,  cxpeding  to  be  juftified  by  it,  and  truft 
in  thcmfelvcs  that  they  are  righteous,  defpifing 
others,  calling  the  Gentiles y/«;7<frj-,  in  diflincflion 
from  thcmfclves ;  yet  we  being  now  inftrucfled  in 
the  Gofpel  of  Chrill,  know  better  ;  we  now  know, 
that  a  man  is  not  juftified  by  the  works  of  the 
law;  that  we  are  all  juftified  only  by  faith  in 
Chrift,  in  whom  there  is  no  difference,  no  dif- 
tin^lion  of  Greek  or  Gentile,  and  Jew,  but  all 
are  one  in  Chrift  Jefus.  And  this  is  the  very 
thing,  he  there  fpeaks  ot^  which  he  blamed  Peter 
for;  that  by  his  withdrawing  and  feparating  him- 
felf  from  the  Gentiles,  refilling  to  eat  with  them, 
&c.  he  had  countenanced  this  felf-exalting,  felf- 
diftinguiftiing,  feparating  fpirit  and  cuftom  of 
the  Jews,  whereby  they  treated  the  Gentiles,  as 
in  a  diftinguifhing  manner  finners  and  unclean^ 
and  not  fit  to  come  near  them  who  were  a  holy 
people. 

6.  The  words  themfelves  of  the  apoftle  in  this 
place,  fhcw  plainly,  that  he  here  ufes  the  word 
J  inner s^  not  as  fignifying  Gentiles,  in  oppofition 
to  Jews,  but  as  denoting  the  morally  evily  in  oppo- 
fition to  fuch  as  are  righteous  or  good :  becaufe 
this  latter  oppofition  or  diftin(!:l:ion  betweeny?;;- 
;/rrj  and  righteous  is  here  exprelTed  in  plain  terms. 
"  Scarcely  for  a  righteous  man  will  one  die ;  yet 
"  perad venture  for  a  good  man  fome  would  even 
''  dare  to  die  :  but  God  commended  his  love  to- 
*'  v\ards  us,  in  that  while  we  were  yet  finners^ 
**  Chrift  died  for  us.*'  By  rigfoieous  jnen  are  doubt- 
Icfs  meant  the  fame  that  are  meant  by  fuch  a 
phrafc,  throughout  this  apoftle's  writings,  and 
throughout  the  New  Teftamcnt,  and  throughout 
the  Bible.  Will  any  one  pretend,  that  by  the 
righteous  man,  whom  men  would  fcarcely  die  for, 
and  by  the  good  man,  that  perhaps  fome  might 
even  dare  to  die  for,  is, meant  a  Jew?     Dr.  T. 

himfelf 


All  in  their firjljl ate  wicked.  259 

tiimfdf  docs  not  explain  it  fo,  in  his  expofition 
of  this  epiftle ;  and  therefore  is  not  very  conlilV- 
ent  with  himfelf,  in  fuppofing,  that  in  the  other 
part  of  the  diilindlion  the  apollle  means  Gentiles, 
as  diftinguifhcd  from  the  Jews.  The  apofllc  him- 
felf had  been  laboring  abundantly,  in  the  pre- 
ceding part  of  the  epiltlc,  to  prove  that  the  Jew  s 
w^vtjmjicrs  in  this  fenfe,  namely  in  oppofition  to 
righteous  ■;  that  all  had  Jmned,  that  all  were  under 
fin,  and  therefore  could  not  be  juliified,  could  not 
be  accepted  as  righteous ,  by  their  own  righteouf- 
nefs. 

7.  Another  thing  which  makes  it  evident,  that 
the  apoftle  when  he  fpeaks  in  this  place  of  the 
Jinners  and  enemies  which  Chrift  died  for,  does  not 
mean  only  the  Gentiles,  is,  that  he  includes  him- 
felf among  them,  faying,  while  we  were  Jinners, 
and  when  we  were  enemies. 

Our  author  from  time  to  time  fays,  the  apoftlc, 
though  he  fpeaks  only  of  the  Gentiles  in  their 
Heathen  ftate,  yet  puts  himfelf  with  them,  becaife 
he  was  the  apoftle  of  the  Gentiles.  But  this  is  very 
violent  and  unreafonable.  There  is  no  more  iQXvi^ 
in  it,  than  there  would  be  in  a  father's  ranking 
himfelf  among  his  children,  when  fpeaking  to 
his  children  of  the  benefits  they  have  by  being 
begotten  by  himfelf;  and  faying,  we  children — : 
or  in  a  phyfician's  ranking  himfelf  with  his  pa- 
tients, when  talking  to  them  of  their  difeafes  and 
cure  ;  faying,  we  fck  folks, —  Paul's  being  the 
apoftle  of  the  Gentiles,  to  fave  them  from  iheir 
Heathenifm,  is  fo  far  from  being  a  reafon  for  him 
to  reckon  himfelf  among  the  Heathen,  that  on 
the  contrary,  it  is  the  very  thing  that  would  ren- 
der it  in  a  peculiar  manner  unnatural  and  abfurd 
for  him  fo  to  do.  Becaufc,  as  the  apoftle  of  the 
Gentiles,  he  appears  as  their  healer  and  deliverer 
from  Heathenifm;  and  therefore  in  that  capacity 


26o         IP  roof  from  Roin.  V.  6 — lo. 

does  in  a  peculiar  manner  appear  in  his  dif^inc- 
tion  from  the  Headien,  and  in  oppofitibn  to  the 
Hate  of  Heathenifm.  ,  For  it  is  by  the  nTolt  op- 
polite  quahties  only,  that  he  is  fitted  to  be  an 
apoftle  of  the  Heathen,  and  recoverer  from  Heav 
thenifm.  As  the  clear  light  of  the  fun  is  the 
thing  which  makes  it  a  proper  rcllorative  from 
darkncfs  ;  and  therefore,  the  fun's  being  fpoken 
of  as  fuch  a  remedy,  none  would  fuppofe  to  be  a 
good  reafon  why  it  fliould  be  ranked  with  dark- 
nefs,  or  among  dark  things.  And  befides  (which 
makes  this  fuppofition  of  Dr.  T — r's  appear  more 
violent)  the  apoftle,  in  this  cpiftle,  does  exprefly 
rank  himfelf  with  the  Jews,  when  he  fpeaks  of 
them  as  diftinguiihed  from  the  Gentiles ;  as  in 
chap.  iii.  9.  What  then?  are  we  better  than  they? 
That  is^  are  we  Jews  better  than  the  Gentiles  ? 

It  cannot  juftly  be  alleged  in  oppofition  to 
this,  that  the  apoitle  Peter  puts  himfelf  with  the 
Heathen,  1  Pet.  iv.  3.  For  the  time p aft  of  our  life 
may  Jiiffice  ws,  to  have  wrought  the  will  of  the  Gen- 
tiles ;  when  we  walked  in  lafcivioufnefs,  hifts^  excefs 
of  winey  reviling^  banquetlngSy  and  abominable  idola- 
tries. For  the  apoftle  Peter  (who  by  the  way  was 
not  an  apoftle  of  the  Gentiles)  here  does  not  fpeak 
of  himfelf  as  one  of  the  Heathen,  but  as  one  of 
the  church  of  Chrift  in  general,  made  up  of  thofe 
that  had  been  Jews,  Profelytes  and  Heathen,  who 
now  were  all  one  body,  of  which  body  he  was  a 
member.  It  is  this  fociety  therefore,  and  not  the 
Gentiles,  that  he  refers  to  in  the  pronoun  us.  He 
is  fpeaking  of  the  wickednefs  that  the  members 
of  this  body  or  fociety  \\2id  lived  in  before  their  con- 
vcrfion:  not  that  every  member  had  lived  in  all 
thofe  vices  here  mentioned,  but  fome  in  one, 
others  in  another.  Very  parallel  with  that  of  the 
;ipoftle  Paul  to  Titus,  chap.  iii.  3.  For  we  our-^ 
Iches  (i.  e.  we  of  the  Chriftian  q\\\\xq\\)  fomeiiines 

alfo 


All  in  their  Jirjljldte  wicked.         261 

alfo  were  fooli/h,  dijohedicnt^  deceived^  ferving  divers 
Injls  and  pleafures,  (fonie  one  lull  and  plcafure, 
others  another)  living  in  inalice^  envy^  hateful  and 
bating  one  another,  &:c.  There  is  nothing  in  this 
but  what  is  very  natural.  That  the  apollle,  Ipeak- 
ingtQ  the  Chriftian  church,  and  ^y' that  church, 
confelTing  its  former  lins,  ihould  fpeak  of  himfelf 
as  one  of  that  fociety,  and  yet  mention  fome  fins 
that  he  perfonally  had  not  been  guilty  of,  and 
among  others,  heathenilli  idolatry,  is  quite  a  dif- 
ferent thing  from  v/hat  it  would  have  been  for  the 
apoflle,  exprefsly  difbinguilhing  thofe  of  the 
Chriftians  which  had  been  Heathen,  from  thofe 
which  had  been  Jews,  to  have  ranked  himfelf 
with  the  former,  though  he  was  truly  of  the 
latter.  ^ 

If  a  miniftcr  in  fome  congregation  in  England, 
fpeaking  in  a  fermon  of  the  lins  of  the  nation, 
being  himfelf  of  the  nation,  fhould  fay,  "  We 
*^  have  greatly  corrupted  ourfelves,  and  provoked 
*'  God  by  our  Deifm,  our  blafphemy,  our  profane 
"  fwearing,  our  lafcivioufncfs,  our  venality,  &c.'* 
fpeaking  in  the  firft  perfon  plural,  though  he  him- 
felf never  had  been  a  Deifl:,  and  perhaps  none  of 
his  hearers,  and  they  might  alfo  have  been  gene- 
rally free  from  other  fins  he  mentioned  ;  yet  there 
would  be  nothing  unnatural  in  his  thus  expreihng 
himfelf.  But  it  would  be  a  quite  different  thing, 
if  one  part  of  the  Britiih  dominions,  fuppofc  our 
king's  American  dominions,  had  univerfally  apo- 
flatized  from  Chriftianity  to  Deifm,  and  had  long 
been  in  fuch  a  ftate,  and  if  one  that  had  been  born 
and  brought  up  in  England  among  Chrillians,  the 
country  being  univerfally  Chriftian,  ihould  be  fent 
among  them  to  fhew  them  the  folly  and  great  evil 
of  Deifm,  and  convert  them  to  Chriftianity ;  and 
this  .miftionary,  when  making  a  diftinction  be- 
tween Englifb  Chriftians,  and  thefc  Dcifts,  fliould 

S  ^  rank 


262         Proof  from  Eph.  ii.  3,  &€. 

rank  himfelf  with  the  latter,  and  fay,  zve  Ameri-^ 
can  Deijis^  zve  foolijh  blind  Infidels,  &c.  This  in- 
deed would  be  very  unnatural  and  abfurd. 

Another  paflage  of  the  apollle,  to  the  like  pur- 
pofe  with  that  which  we  have  been  cpnfidering  in 
the  5th  of  Romans,  is  that  in  Eph.  ii.  3.-—^- — 
And  zvere  by  nature  children  of  zvraiby  even  as  others. 
This  remains  a  plain  tertimony  to  the  docflrine  of 
original  iin,  as  held  by  thofe  thai  ufed  to  be  called 
orthodox  Chriftians,  after  all  the  pains  and  art 
ufed  to  torture  and  pervert  it.  This  dodrine  is 
here  not  only  plainly  and  fully  taught,  but  abun- 
dantly fo,  if  we  take  the  words  with  the  context ; 
\vherc  Chriflians  are  once  and  again  reprefented 
as  being,  in  their  firft  ftate,  dead  injiit,  and  as 
quickened,  and  raijed  up  from  fuch  a  flate  of  death, 
in  a  moil  marvellous  difplay  of  the  free  and  nV-^ 
grace  and  love,  and  exceeding  greatnefs  of  the  ^ozver 
ofGcdy  &c. 

With  refped:  to  thofe  words  ^J^fp  jv/.ya,  (p'^(ru  o^yvig^ 
Ife  zvere  by  nature  children  of  zscrath.  Dr.  T.  fays 
(p.  112.  113,  114.)  "  The  apoflle  means  no  more 
**  by  this,  than  truly  or  really  children  of  Zxjralh ; 
'*  ufing  a  metaphorical  expreHion,  borrowed  froni 
•*  the  word  that  is  ufed  to  lignify  a  true  and  ge- 
*'  nuine  child  of  a  family,  in  diftinction  from  one 
**  that  is  a  child  only  by  adoption :  to  exprefs 
*'  this  we  fay,  he  is  by  nature  a  child.'*  In  which 
it  is  owned,  that  the  proper  fenfe  of  the  phrafe 
is  being  a  child  by  nature,  in  the  fame  fenfe  as  a 
child  by  birth  or  natural  generation  ;  but  only  he 
fuppofcs,  that  here  the  word  is  ufed  metapbort^ 
cally.  The  inftancc  he  produces  as  parallel,  to 
confirm  his  fuppofcd  metaphorical  fenfe  of  the 
phrafe,  as  meaning  only  tridy,  really  or  properly 
children  of  wrath,  vi^.  the  apoflle  Paul's  calling 
Timothy  his  ozrnfon  in  the  faith,  yjY^u\.ov -cvmov  is  fo 
tar  from  confining  his  fenfe,  that  it  is  rather  di~ 

reCtlv 


All  ///  their  jirj}  Jlute  wicked.  263 

rcclly  againfl:  it.  For  doubtlcfs  the  apoftlc  ufcs 
the  word  yy-fiH^Qv  in  its  original  lignification  here, 
meaning  his  begot  ten /on ;  yyn<noi;  being  the  adjec- 
tive from  yoi^n,  offspring,  or  the  verb  yfwaw,  to 
beget ;  as  niuch  as  to  fay,  Timothy  my  begotten  Jon 
in  Ibe  faith  ;  only  allowing  for  the  two  ways  of 
being  begotten,  fpoken  of  in  the  New  Tcftariient, 
one  natural,  and  the  other  fpiritual ;  one  being 
the  lirll  generation,  the  other  regeneration  ;  the 
one  a  being  begotten  as  to  the  human  nature,  the 
other  a  being  begotten  in  the  faith,  begotten  in 
Chriil,  or  as  to  one's  Chriftianity.  The  apollle 
cxprefsly  fignilies  which  of  thefe  he  means  in 
this  place,  Jimothy  my  begotten  Jon  in  the  faith,  in 
the  fame  manner  as  he  fays  to  the  Corinthians,  1 
Cor.  iv.  i^.  In  Chrift  Jcjns  I  have  begotten  you 
through  the  GoJpeL  To  fay,  the  apoftle  ufes  the 
w^ord,  ^\j<riiy  in  Eph.  ii.  3.  only  as  lignifying  real, 
true  and  proper,  is  a  mofl  arbitrary  interprcta, 
tion,  having  nothing  to  warrant  it  in  the  whole 
Bible.  The  word  ^utri?  is  no  where  ufed  in  this 
fcnfe  in  the  New  Teftament.* 

Another  thing  which  our  author  alleges  to 
evade  the  force  of  this,  is,  that  the  word  rendered 
naturey  fometimes  fignifies  habit  contracted  by 
cujiomy  or  an  acquired  nature.  But  this  is  not 
the  proper  meaning  of  the  word.  And  it  is  plain, 
the  word  in  its  common  ufe,  in  the  New  Tella- 
ment,  lignifies  what  we  properly  exprefs  in  Kng- 
lifh  by  the  word  nature.  There  is  but  one  place 
where  there  can  be  the  leafl:  pretext  for  fuppofing 
it  to  be  ufed  otherwife ;  and  that  is  1  Cor.  xi.  14. 
Doth  not  even  nature  itjelj  teach  you,  that  if  a  man 
hath  long  hair,  it  is  ajhame  unto  him':'     And  even 

*  The  following  are  aU  the  places  where  the  word  is  ufed. 
Rom.  i.  26.  and  ii.  14.  and  vcr.  17.  and  xi.  21.  and  ver.  i.\, 
twice  in  that  verfe.  i  Cor.  xi.  14.  Gal.  ii.  15.  and  iv.  8. 
Jam.  iii.  y.  twice  in  that  verfe,  and  2  Pet,  i.  -j. 

S  4  i^^'rc 


sSi         Proof  Jrom  Eph.  ii.  ^,  &c. 

here  there  is,  I  think,  no  manner  of  reafon  for 
iinddrftandihg  iiature  otherwife  than  in  the  proper 
fcnfe.   ■  The  emphalis  ufe-d,  a-or-^  %  (pv<riqy  nature'  it- 
felf,  flie\^'s.  that  the  apolUe  does  not  mean  cuftomy 
but  naiLirc  in  the  proper  izwiz.     It  is  true,  it  was 
long  cuftom,  that  made  having  the  head  covered 
a  token  of  fubjedlion,  and  a   feminine  habit  or 
appearanc^e ; .  as  it  is  cuftom  that  makes  any  out- 
ward adiion  or  word  a  iign'Or  fignificatiqn  of  any 
thing:  but  nature  itfelf^  nature  in  its  proper  {^ni^^ 
teaches,  that  it  is  a  Ihame  for  a  man  to  appear 
with  the  eftablifbed  figns  of  the  female  fex,  and 
with  iignifications  of  inferiority,  &c.     As  nature 
itfelf  ihcws  it  to  be  a  fiianie  for  a  father  to  bow 
down  or  kneel  to  his  own  child  or  fervant,  or  for 
men  to  bow  to  an  idol,  becaufe  bowing  down  is 
by  cuftom^an  eftablilhed  token  or  fign  of  fubjec- 
tion  and  fubmiflion  :  fuch  a  light  therefore  would 
be  unnatural^  fiiocking  to  a  man's  very  nature.  So 
nature  would  teach,  that  it  is  a  fhame  for  a  wo^ 
man  to  ufe  fuch  and  fuch  lafcivious  words  or  gef-, 
tures ;  though  it  be  cuflom,  that  eftabliflies   the 
unclean  fignification  of  thofe  gelfures  and  founds. 
It  is  particularly  unnatural  ^nd  unreafonable, 
to  underftand  the  phrafe,  r^xi/a  (puo-a,  in  this  place, 
any  otherwiie  than. in  the  proper  fenfe,  on  the  fol- 
lowing accounts,     i.  It  may  be  obferved,  that 
both  the  words,  r^xva  and  (pv^^q,  in  their  original 
fignification,  have  reference  to  the  birth  or  gene^ 
ration.     So  the  word  (p^^mq  which  comes  from  <[>u«, 
which  fignifies  to  beget  or  bring  forth  young,  or 
to  put  forth,  or  bud  forth  as  a  plant,  that  brings 
forth  young  buds  and  branches.     And  fo  the  word 
Tfxvoi/  comes  from  rij^ro;,  which  fignifies  to  bring 
forth  children. —  %.  As   though  the  apoftle  took 
care  by  the  word   ufed  here,  to  figni fy  what  we 
arc  by  birth,  he  changes  the  word  he  ufed  before 
for  children.     In  the  preceding  verfe  he  ufed  uioj, 

fpeaking 


AH  ifi  their  firfi  Jl ate  wicked.         263 

fpcaking  of  the  children  of  difobcdience ;  but  here- 
TfKva,  which  is  a  word  derived,-  as  was  now  ob- 
fervcd,  from  fnxTco  to  bring  forth  a  child,  and  more 
properly  (ignifics  ?i  begotten  ox  .born  child, —  3.  It 
is  natural  to  fuppofe  that  the  apolllc  here  fpeaks 
\vL  oppofiiiion  to  the  pride  of  fome,  efpccialiy  the 
Jews  (for  the  church  in  Ephclus  was  made-up. 
partly  of  Jews,  as  well  as  the  church  in  Rome) 
who  exalted  themfelves  in  the  privileges  they  had. 
by  birth^  bccaufe  they  were  born  the  children  of 
Abraham,  and  were  Jews  by  nciiureyCp-^cn  lacJ'alot,  as 
the  phrafe  is.  Gal.  ii.  15.  In  oppofition  to  this 
proud  conceit,  he  teaches^  the  jews,  that  not- 
withftanding  this  they,  were  by  nature  children  of 
wrath,  even  as  others^  i.  e.  as  well  as  the  Gentiles, 
which  the  Jews  had  been  taught  to  look  upon  as 
finncrSy  and  out  of  favor  with  God  by  naturcy  and 
born  children  of  vjraih. —  4.  It  is  more  plain,  that 
the  apoflle  ufes  the  word  nature  in  its  proper. fenfe 
here,  becaufe  he  fets  what  they  were  by  nature^  in 
oppofition  to  w^hat  they  are  by  grace.  In  this  verfe, 
the  apoflle  fhews  what  they  are  by  nature,  viz. 
children  of  wrath  ;  and  in  the  following  verfes 
he  ihews,  how  very  d liferent  their  ftate  is  by  grace; 
faying  ver,  5.  By  grace  ye  are  faved ;  repeating  it 
again  ver.  8.  By  grace  ye  are  faved.  But  if,  by  be- 
ing children  of  wrath  by  nature,  were  meant  no 
more  than  only  their  being  really  znd  truly  childrea 
of  wrath,  as  Dr.  T.  liippofes,  there  would  be  no 
oppofition  in  the  iignihcation  of  thefe  phrafes ; 
for  in  this  ^tni^t  they  were  by  nature  in  a  ftate  ofJaU 
vat  ion,  as  much  as  by  nature  children  of  vcrath :  for 
they  were  truly,  really  and  properly  in  a  Hate  of  fat- 
vation. 

If  we  take  thefe  words  with  the  context,  the 
whole  abundantly  proves,  that  by  nature  we  arc 
totally  corrupt,  without  any  good  thing  in  us.  For 
if  we  allow  the  plain  fcope  of  the  place,*  without 

attempting 


266  Proof  from  Eph.  li.  3,  &c. 

^ittcmpting  to  hide  it,  by  extreme  violeace  ufcd 
"vvith  the  apoftle's  words  and  expreffions,  the  de- 
lign  here  is  ftrongly  to  eftabiifh  this  point ;  That 
what  Chriilians  have  that  is  good  in  them,  or  in 
their  flate,  is  /;/  no  fart  of  it  naturally  in  them- 
fclves,  or  from  themfelves,  but  is  zvholly  from  dL 
vine  grace ^  ail  ihe  gift  of  Gody  and  his  worhnanfjjip^ 
the  eti'ed:  of  his  power,  and  free  and  wonderful 
love  :  none  of  our  good  works  are  primarily  from 
ourfelves  ;  hkxl  with  refped:  to  them  all,  zve  are- 
God's  imrhnanfbipy  created  unto  good zvorks,  as  it  were 
cut  of  nothing  :  not  fo  much  ^%  faith  itfelf  the  firft 
principle  of  good  works  in  Chriftians,  is  of  them^ 
Jelvcs,  but  that  is  the  gift  of  God.  Therefore  the 
apollle  compares  the  work  of  God,  in  forming 
Chriitians  to  true  virtue  and  holinefs,  not  only  to 
a  new  creation^  but  a  refurre^fiony  or  railing  from  the 
dead,  ver.  1.  Tou  hath  he  quickened^  who  were  dead  in 
irefpajfcs  and  Jins.  And  again,  ver.  v.  Even  when 
we  were  dead  in'Jins^  hath  he  quickened  us  together 
with  Chriji.  In  fpeaking  of  Chriftians  being 
quickened  with  Chrifl:,  the  apofile  has  reference 
to  what  he  had  faid  before,  in  the  latter  part  of 
the  foregoing  chapter,  of  God's  manifefring  the 
exceeding  greatnefs  of  his  power  towards  Chriftian 
converts  in  their  converfion,  agreeable  to  the  opera- 
tion of  his  mighty  power ^  when  he  raifed  Chriji  from  ihe 
dead.  So  that  it  is  plain  by  every  thing  fin  this 
difcourfe,  the  apoltle  would  lignify,  that  by  nature 
we  have  nogoodnefs  ;  but  are  as  delfitute  of  it  as  a 
dead  corpfe  is  of  life  ;  and  that  all  goodnefs,  all 
good  works,  and  faith  the  principle  of  all,  arc  per- 
fcdly  the  gifts  of  God*s  grace,  and  the  work  of 
his  grcar,  almighty  and  exceeding  excellent  power. 
1  think,  tliere  can  be  need  of  nothinor  hyt;  rcadincf 
t\\c^  chapter,  and  minding  what  is  read,  to  con- 
vince all  who  have  conuiion  underftanding  of 
this  ;  whatever  any  of  the  moil'  fubrlc  criiics  have 

done. 


All  ///  their  jirfijl ate  wicked.  267 

done,  or  even  can  do,  to  twift,  rack,  perplex,  and 
pervert  the  words  and  phrafes  here  uled. 

Dr.  T.  here  again  inlifts,  that  the  apoHIe  fpeaks 
only  of  the  Gentiles  in  their  Heathen  Rate,  when 
he  fpeaks  of  thofe  that  w  ere  dead  inJiUy  and  by  na- 
iiire  children  of  wrath ;  and  that  though  he  feems  to 
include  himfelf  among  thefc,  faying.  We  were  by 
nature  children  of  wrath  y  we  zvere  dead  injius,  yet  he 
only  puts  himfelf  among  them  becaufe  he  was  th€ 
sipoftle  of  the  Gentiles.  The  grofs  abfurdity  of 
which  may  appear  from  what  was  faid  befoie. 
But  befides  the  things  which  have  been  already 
obferved,  there  are  fome  things  which  make  it  pe- 
culiarly unreafonable  to  underftand  it  fo  here. 
It  is  true,  the  greater  part  of  the  Church  of  Ephc- 
fus  had  been  Heathens,  and  therefore  the  apoflle 
often  has  reference  to  their  Heathen  flate  in  this 
Epiille.  But  the  words  in  this  chap.  ii.  3.  plainly 
flievv,  that  he  means  himfelf  and  other  Jews,  in 
dillincflion  from  the  Gentiles  ;  for  the  diilinclion 
is  fully  exprelled.  After  he  had  told  theEphefians, 
who  had  been  generally  Heathen,  that  they  had 
been  dead  in  fm,  and  had  walked  accordin.o-  to  the 
courfeof  this  world,  &c.  ver.  1,  and  2.  he  makes 
a  dijlinnion^  and  fays.  Among  whom  we  alfo  had  our 
couvcrjatioyiy  &:c.  and  were  by  nature  children  of 
wrath  even  as  others.  Here  firft  he  changes  the 
perfon  ;  whereas,  before  he  had  fpoken  in  the  fe- 
cond  perfon,  Ye  zvere  dead. — Ye  in  time  p aft  zvalked^ 
&c.  Now  he  changes  ftile,  and  ufes  the  Hrlf  per- 
fon, in  a  mofl:  manifeft  diftinc^lion.  Among  whom  we 
alfo,  that  is,  we  Jews^  as  well  as  y^  Gentiles.  Not 
only  changing  the  perfon,  but  adding  a  particle 
of  diftindlion,  alfo  j  which  would  be  nonfenfe,  if 
he  meant  the  fame  without  diflindlion.  And  be- 
lldes  all  this,  more  fully  to  exprefs  the  diftinclilion, 
the  apoflle  further  adds  a  pronoun  of  difl-inLlion  ; 
We  alfo^  even  as  others,  or,  we  as  well  as  others: 

moil 


268  Proof  from  Eph.  ii.  3,  &c. 

mofl  evidently  having  refped:  to  the  notions,  fo 
generally  entertained  by  the  Jews,  of  their  being 
much  better  than  the  Gentiles,  in  being  Jews  by 
7iatun\  children  of  Abraham,  and  children  of 
God  ;  when  they  fuppofed  the  Gentiles  to  be  ut- 
terly cad  off,  as  born  aliens y  and  by  nature  children 
cf  wrath.  In  oppofition  to  this  the  apoftle  fays. 
We  Jews,  after  all  our  glorying  in  our  diftindlion, 
were  by  nature  children  of  wrathy  as  well  as  the  reft 
of  the  world.  And  a  yet  further  evidence,  that  the 
^pofHe  here  means  to  include  the  Jews,  and  even 
himfelf,  is  the  univerfal  term  he  ufes,  Among  whom 
aljo  we  all  had  our  converfal ioUy  &c.  Though  wick- 
ed nefs  was  fuppofed  by  the  Jews  to  be  the  courfe 
of  this  worldy  as  to  the  generality  of  mankind,  yet 
they  fuppofed  themfclves  an  exempt  people,  at 
leafi:  the  Fharifees,  and  the  devout  obfervers  of 
the  law  of  Mofes,  and  traditions  of  the  elders, 
whatever  might  be  thought  of  pullicans  and  bar-* 
lots.  But  in  oppofition  to  this,  the  apoftle  afferts, 
that  they  all  were  no  better  by  nature  than  others, 
but  were  to  be  reckoned  among  the  children  of 
dijobediencey  and  children  of  wrath. 

And  then  befides,  if  the  ,apo(llc  chufes  to  put 
himfelf  among  the  Gentiles,  becaufe  he  was  the 
apoflle  of  the  Gentiles,  I  would  alk,  why  he 
does  not  do  fo  in  the  \  ith  verfe  of  the  fame  chap- 
ter, where  he  fpeaks  of  their  Gentile  flate  ex- 
prefsly  ?  Remember  that  ye  being  in  times  paft  Gentiles 
in  theflejh. — Why  does  he  here  make  a  diftindlion 
between  the  Gentiles  and  himfelf?  Why  did  he 
not  fay,  Let  us  remember,  that  we  being  in  pall 
time  Gentiles  ?  And  why  docs  the  fame  apoftle, 
even  univerfaily  make  the  fame  diftin6lion,  fpeak- 
ing  either  in  the  fecond  or  third  perfon,  and  never 
in  the  firll,  where  he  exprefsly  fpeaks  of  the  Qzxi-^ 
tilifm  of  thofc  that  he  wrote  to;  or  fpeaks  of  them 
with  reference  to  their  dillindion  from  the  Jews  ? 

So 


All  i?i  their  Jirjl  Jlute  wicked.        2G9 

So  every  where  in  this  fame  epiftle,  as  in  chap.  i. 
12,  13.  where  the  diftinction  is  made  jult  in  the 
lame  manner  as  here,  by  the  change  of  the  perfon, 
and  by  the  diUinguilhmg  particle,  Aljo^  That  we 
JJjoiild  be  to  the  praife  of  bis  glory  zi;bo  fiyji  imjled  in 
Chrijl  [the  firft  believers  m  Chrill  being  of  the 
Jews,  before  the  Gentiles  were  called],  /'//  "j^hom 
ye  alfo  trujled,  after  that  ye  heard  the  zvord  of  truth ^ 
-the  Gofpel  of  your  falvation.  And  in  all  the  follow- 
ing part  of  this  fecond  chapter,  as  ver.  11,  17,  19, 
and  22.  In  which  \iS\.  vcrfe  the  fame  diltinguiOi- 
ing  particle  again  is  ufed ;  ///  whom  you  alfo  are 
builded  together  for  an  habitation  of  God  through  the 
Spirit,  See  alfo  in  the  tbllowing  chapters,  chap, 
iii.  6.  and  iv.  17.  And  not  only  in  this  Epirtle, 
but  conftantly  in  other  Epiflles^  as  Rom.  i.  12,  13. 
chap.  xi.  13,  14,  17,  i8,  19,  20,  21,  22,  23,  24, 
25,  28,  30,  31.  chap.  XV.  15,  16.  1  Cor.  xii.  2. 
Gal.  iv.  8.  Col.  i.  27.  chap.  ii.  13.  1  Thelf.  i. 
5,  6,  9.  chap.  ii.  13,  14,  15,  16. 

Though  I  am  far  from  thinking  our  author's 
cxpolition  of  the  yth  chapter  of  Romans  to 
be  in  any  wife  agreeable  to  the  true  fenfc  oi  the 
apoftle,  yet  it  is  needlefs  here  to  fraud  particularlv 
to  examine  it;  becaufe  the  doclrinc  of  original 
iin  may  be  argued  not  the  lefs  llrongly,  though 
we  fliould  allow  the  thing  wherein  he  mainly  dif- 
fers from  fuch  as  he  oppofes  in  his  interpretation, 
\hz.  That  the  apoftle  does  not  fpeak  in  his  own 
name,  or  to  reprefent  the  Hate  of  a  true  Chriilian, 
but  as  reprefenting  the  ftate  of  the  Jews  under  the 
law.  For  even  on  this  fuppolition,  the  driic  of 
the  place  will  prove,  that  every  one  who  is  under 
the  law,  and  with  equal  reafon  every  one  of  man- 
kind, is  carnal y  fold  under  Jin  ^  in  his  firft  ftate,  and 
till  delivered  by  Chrift.  For,  it  is  plain,  that  the 
apoUle's  delign  is  to  ftiew  the  infuthciency  of  the 
law,  to   2:1  ve   life   to  anv  one  whatfocver.     This 

appears 


S70      Proof  from  Rom.  vii.  5,  14,  &c. 

appears  by  what  he  fays  when  he  comes  to  dra'v^ 
his  conclulion,  in  the  continuation   of  this  dif- 
courfc,  chap.  viii.  3  *.    For  what  the  law  could  not 
doy  in  thai  it  was  weak  through  the  flejh  ;  God,  feuding 
his  own  Sony  &c.     Our  author  fuppofes  this  here 
fpoken  of,  viz.  "  that  the  law  cannot  give  life, 
"  becaufe  it  is  weak  through  the  flefh/'  is  true 
with  refpccl  to  every  one  of  mankind \.     And  when 
the  apoftle  gives  this  reafon,  /;/  that  it  is  weak 
through  the  fleJJjy  it  is  plain  that  by  xhtfle/k^  which 
he  here  oppofes  to  ih^fpirity  he  means  the  fame 
thing  which  in  the  preceding  part  of  the  fame 
difcourfe,  in  the  foregoing  chapter,  he  had  called 
by  the  name  flejhy  ver.  5,   14,  18,  and  the  law  of 
the  members y  ver.  23,  and  the  body  of  death y  ver.-  23. 
Which  is  the  thing  that  through  this  chapter  he 
infills  on  as  the  grand  hindrance  and  reafon  why 
the  law  could  not  give  life  ;  jufl:  as  he  does  in  his 
conclulion,  chap.  viii.  3,  which  in  this  laft  place 
is  given  as  a  reafon  why  the   law  cannot  give  life 
to  any  of  mankind.     And  it  being  ihoifame  reafony  of 
xh^fwie  thi7igy  fpoken  of  in  the  fame  difcourfey  in 
the  former  part  of  it;  as  appears,  becaufe  this  lalt 
place  is  the  conclufion,  of  which  that  former  part 
is  the  prcmifes  :  and  inafmuch  as  the  reafon  there 
given  i%y  being  in  the  flejhy  and  a  bei7ig  carnal y  fold 
under  fin.      Therefore,  taking  the  whole  of  the 
apoflle's  difcourfe,  this  is  juftly  underflood  to  be 
a  reafon  why  the  law  cannot  give  life  to  any  of 
mankind  ;  and  confequently,  that  all  mankind  are 
in  the  jlcjby  and   are  carnal,  fold  under  fn,  and  io 
remain  till  delivered  by  Chrifl:  and  confequently 
all  mankind  in  their  firft,  or  original  ftate,   are 
very  finful ;  which  was  the  thing  to  be  proved. 

*  Dr.  T.  himfelf  reckons  this  a  part  of  the  fame  difcourfe  or 
paragraph,  in  the  dirifiou  he  makes  of  the  epilHe,  in  his  Para- 
ph r  a  fe  and  Notes  upon  It. 

i  See  Note  on  Rom.  v.  20* 

CHAP- 


271 


CHAP.     IV. 

Containing  Obfervatiom  on  Rom.  v.   12,  to  the  ^nd. 

Sect.     I. 

Remarks  on  Dr.  T—r's  IFay  of  explaining  this  Text. 

THE  following  things  are  worthy  to  be  taken 
notice  of,  concerning  our  author's  expofi- 
tion  of  this  remarkable  pailage  of  the  apoftle  Paul. 
I.  He  greatly  infills  that  by  death  in  this  place 
no  more  is  meant,  than  that  death  which  we  all 
die,  when  this  prefent  life  is  extinguifhed,  and 
the  body  returns  to  the  duft ;  that  no  more  is 
meant  in  the  12,  14,  15,  and  17th  verfcs.  P. 
27.  he  fpcaks  of  it  as  evidently^  clearly  and  infalli^ 
hlyfo,  becaufe  the  apoftle  is  ilill  difcourfmg  on 
the  fame  fubject;  plainly  implying,  that  it  mult 
mofl  infallibly  be  fo,  that  the  apollle  means  no 
more  by  death,  throughout  this  paragraph  on  the 
fubjecl.  But  as  infallible  as  this  is,  if  we  be- 
lieve what  Dr.  T.  elfewhere  fays,  it  muft  needs 
be  otherwife.  He,  in  p.  396,  fpeaking  of  thofe 
Vv'ords  in  the  laft  verfe  of  the  next  chapter.  The 
ivages  of  fin  is  death,  but  the  gift  of  God  is  eternal 
l\^^  through  Jefiis  Chrift  our  Lord,  lays,  '*  Death  in 
"  this  place  is  widely  different  from  the  death  wc 
'*  yiozv  die ;  as  it  ftands  there  oppofed  to  eternal  life, 
**  which  is  the  gift  of  God  through  Jefus  Chriff, 
*Mt  manifeflly  figniftcs  eternal  death,  xhc  fecond 
**  death,  or  that  death  which  they  fliall  hereafter 
die,  who  live  after  the  flelh."  But  death,  in  the 
conclulicn   of  the  paragraph   we  are  upon  in  the 

5th 


0J2  Remarks  on  Dr\  T — rV 

5th  chapter,  concerning  the  death  that  comes  by 
Adam,  and  the  life  that  c-eme^  by  Chrili,  in  the 
lafl  verfe  of  the  chapter,  is  oppofed  to  eternal  life, 
juil:  in  the  fame  manner  as  it  is  in  the  laft  verfe  of 
of  the  next  chapter.  That  as  Jin  has  reigned  unto 
death,  even  Jo  might  grace  reign  through  right  eouj-^ 
•Ttejs  unto  eternal  life,  by  Jejus  Chriji  our  Lord.  So 
that  by  our  author's  own  argument,  death  in  this 
place  alfo  is  manifejlly  vfulely  different  Jrom  the  death 
^-xe  nouu  die,  as  it  Jlands  here  oppojed  to  eternal  life 
•through  Jefus  Chriji :  and  Jignifies  eternal  death,  the 
Jecoiid  death.  And  yet  this  is  a  part  of  the  fame 
difcourfe  or  paragraph  with  that  begun  in  the 
J  2th  ver.  as  reckoned  by  Dr.  T.  himfelf  in  his  di- 
vifion  of  paragraphs,  in  his  paraphrafe  and  notes 
on  the  epiftle.  So  that  if  we  follow  him,  and  ad- 
mit his  reafonings  in  the  various  parts  of  his  book, 
here  is  manifeji  proof,  againft  infallible  evidence ! 
So  that  it  is  true,  the  apoftle  throughout  this 
whole  paffage  on  the  fame  fubjevft,  by  death,  evi-^ 
dently,  clearly,  and  infallibly  means  no  more  than,  that 
death  vce  nozv  die  when  this  life  is  extinguijhed  /  and 
yet  by  death,  in  fome  part  of  this  paflkge,  is 
meant  fomething  uctdely  different  from  the  death  we 
now  die^  and  is  manifeftly  intended  eternal  death, 
the  fecond  death. 

But  had  our  author  been  more  confident  with 
himfelf  in  his  laying  of  it  down  as  fo  certain  and 
infallible^  that  becaufe  the  apoflle  has  a  fpecial 
refpccl  to  temporal  death,  in  the  14th  verfe. 
Death  reigned  from  Adam  to  Mofes,  therefore  he 
means  no  more  in  the  feveral  confequent  parts 
of  this  paffage,  yet  he  is  doubtlefs  too  confident 
and  politive  in  this  matter.  This  is  no  more 
evident^  clear y  and  infallible,  than  that  Chrift  meant 
no  more  hy  perijhing,  in  Luke  xiii.  5.  when  he 
hys,  I  tellyou.  Nay,  but  except  ye  repent,  ye  Jh all  all 
likewije  perijh,    than   fuch  a    temporal   death,  as 

Came 


ExplanatioJi  of^oxn,  v.   12,  &c.         273 

came  on  thofe  that  died  by  the  fall  of  the  Tou  er 
of  Siloam,  fpoken  of  in  the  preceding  words  of 
the  fame  fpeech  :  and  no  more  infallible,  than 
that  by  lifcy  Chrift  means  no  m.ore  than  this  tem- 
poral life  in  each  part  of  that  one  fentence.  Matt. 
X.  39.  He  that  jindeth  his  life yjbal I  lofe  it;  and  he 
that  lofeth  his  life  for  my  fakeyZ/^//  find  it ;  becaufe 
in  the  firft  part  of  each  claufe  he  has  refpect  ef- 
pecially  to  temporal  life.* 

The  truth  of  the  cafe  with  refpecl  to  what  the 
apoftle  intends  by  the  word  death  in  this  place, 
is  this,  viz.  That  the  fame  thing  is  meant,  as  is 
meant  by  death  in  the  foregoing  and  following 
parts  of  this  epiftle,  and  other  writings  of  this 
apoftle,  where  he  fpeaks  of  death  as  the  confe- 
quence  of  fm,  namely,  the  w  hole  of  that  death, 
which  he,  and  the  Scripture  every  where,  fpeaks 
of  as  the  proper  wages  and  puniiliment  of  fm,  in- 
cluding death  temporal,  fpiritual  and  eternal; 
though  in  fome  parts  of  this  difcourfe  he  has  a 
more  fpecial  refped:  to  one  part  of  this  whole,  in 
others  to  another,  as  his  argument  leads  him; 
without  any  more  variation,  than  is  common  in 
the  fame  difcourfe.     That  life  which  the  Scripture 

*  There  are  many  places  parallel  with  thefe,  as  Joh.  xi.  2^, 
26.  /  am  the  refurreBion  avd  the  life  :  he  that  belienjeth  in  7ne, 
though  he  nuere  deady  yetjhall  he  Unje  :  a»d  <zvho/oe<ver  liveth  aud  he- 
lie-veth  in  me,  Jhall  net'er  die.  Here  both  the  words,  life  and  death, 
are  ufed  with  this  variation;  I  am  the  refurreBion  and  iK^  life y 
meaning  fpiritual  and  eternal  life  :  He  that  belic-veth  in  me  though 
henvcre  dead,  having  rcfpecl  to  temporal  death,  yet  Jhall  he  linje, 
with  refped  to  fpiritual  life,  and  the  reiloration  of  the  life  of 
the  body.  And  ^Mhofoe^-er  li-veth  and  believe  ih  in  me  Jhall  ne<-jer  die, 
rneaning  a  fpiritual  and  eternal  death.  So  in  Joh.  vi.  49,  ^o. 
Tour  fathers  did  eat  manna  in  the  ni:ildernefs,  and  arc  dead,  having 
refped  chiefly  to  temporal  death.  This  is  the  bread  nvhich  cometh 
doivnfrom  heaven  that  a  ?nan  may  cat  thereof  and  not  die,  i.  e.  by  the 
lofs  of  fpiritual  life,  and  by  eternal  death.  (See  alfo  verfe  58.; 
And  in  the  next  verfe.  If  any  man  eat  of  this  bread,  he  Jhall  live  for 
ever,  have  eternal  life.  So  vcr.  54.  See  another  like  inilance, 
Joh.  V.  24—29. 

T  fpeaks 


274  Remarks  on  Dr.  T — rV 

fpeaks  of  as  the  reward  of  righteou fnefs,  is  a 
whole  containing  feveral  parts,  viz.  The  life  of 
the  body,  union  of  foul  and  body,  and  the  moft 
pcrfed:  fenlibility,  adlivity  and  felicity  of  both, 
which  is  the  chief  thing.  In  like  manner  the 
death,  which  the  Scripture  fpeaks  of  as  the  punilh- 
ment  of  fin,  is  a  whole  including  the  death  of  the 
body,  and  the  death  of  the  foul,  and  the  eternal, 
fenlible,  perfed  deftrudlion,  and  mifery  of  both. 
It  is  this  latter  whole,  that  the  apoftle  fpeaks  of 
by  the  name  of  death  in  this  difcourfe,  in  Rom. 
V.  Though  in  fome  fentences  he  has  a  more 
fpecial  refpeifl  to  one  part,  in  others  to  another:- 
and  this  without  changing  the  fignification  of  the 
word.  For  an  having  refpecl  to  feveral  things 
included  in  theextenlive  lignification  of  the  word, 
is  not  the  fame  thing  as  ufing  the  word  in  feveral 
diflind:  iignifications.  As  for  infiance,  the  ap- 
pellative, 7;m;/,  or  the  proper  name  of  any  parti- 
cular man,  is  the  name  of  a  whole,  including  the 
different  parts  of  foul  and  body.  And  if  any  one 
in  fpeaking  of  James  or  John,  Ihould  fay,  he  was 
a  wife  7?2a?t,  and  a  beautiful  ma?2 ;  in  the  former 
part  of  the  fentence,  refpedl  would  be  had  more 
efpecially  to  his  foul,  in  the  latter  to  his  body,  in 
the  word  man:  but  yet  without  any  proper  change 
of  the  fignification  of  the  name,  to  difiincl  fenfes. 
In  Joh.  xxi.  7.  it  is  fliid,  Peter  was  ?iaked,  and  in 
the  following  part  of  the  fame  ftory  it  is  faid,  Pe-- 
ier  was  grieved.  In  the  former  propofition,  re- 
fped:  is  had  efpecially  to  his  body,  in  the  latter 
to  his  foul:  but  yet  here  is  no  proper  change  of 
the  meaning  of  the  name,  Peter.  And  as  to  the 
apoftle's  ufe  of  the  word  death,  in  the  palTage 
now  under  confideration,  on  the  fuppofition  that 
he  in  the  general  means  the  whole  of  that  death 
which  is  the  wages  of  fin,  there  is  nothing  but 
what  is  perfcdly  natural  in  fuppofing^  that  he,  in 

order 


Explanation  ofKom,  v.   12,  &c.       275 

order  to  evince,  that  death,  the  proper  punifli- 
ment  of  fin,  comes  on  all  mankind,  in  confc- 
quence  of  Adam's  fm,  fliould  take  notice  of  that 
part  of  this  puniflimcnt,  which  is  vifible  in  this 
world,  and  which  every  body  therefore  fees  does 
in  faclcome  on  all  mankind  (as  in  ver.  14.)  and 
from  thence  fliould  infer,  that  all  mankind  are 
expofed  to  the  whole  of  that  death  which  is  the 
proper  punilliment  of  fin,  whereof  that  temporal 
death  which  is  vifible,  is  a  part,  and  a  vifible 
image  of  the  whole,  and  (unlefs  changed  by  di- 
vine grace)  an  introdudlion  to  the  principal,  and 
infinitely  the  moft  dreadful  part. 

II.  Dr.  T — r's  explanation  of  this  paflagc 
makes  wholly  infignificant  thofe  tirft  words.  By 
cne  man  Jin  entered  into  the  worlds  and  leaves  this 
propofition  without  any  fenfe  or  fignilication  at 
all.  The  apoftlc  had  been  largely  and  elabo- 
rately reprefenting,  how  the  whole  world  was  full 
of  fin,  in  all  parts  of  it,  both  among  Jews  and 
Gentiles,  and  all  expofed  to  death  and  condem- 
nation. It  is  plain,  that  in  thefe  words  he  would 
tell  us  how  this  came  to  pafs,  namely,  that  this 
forrowful  event  came  by  one  vian^  even  the  full 
man.  That  the  world  was  full  of  fin  and  full  of 
death,  were  two  great  and  notorious  fadts,  deeply 
affecting  the  interefts  of  mankind  ;  and  they  feem- 
ed  very  wonderful  fads,  drawing  the  attention  of 
the  more  thinking  part  of  mankind  every  where, 
w  ho  often  afked  this  queftion.  Whence  comes  tvily 
moral  and  natural  evil?  (The  latter  chiefly  vifi- 
ble in  death.)  It  is  manifcfl,  the  apolllc  here 
means  to  tell  us,  how  thefe  came  into  the  world, 
and  came  to  prevail  in  it  as  they  do.  But  all  that 
is  meant,  according  to  Dr.  T — r*s  interpretation, 
is,  "/-/<f  begun  tranfgrejfion,'"*     As  if  all  the  apoflle 

*  P.  s^' 
T  2  meant. 


2j6 


Remarks  on  Dr.  T — r'r 


meant,  was,  to  tell  us  who  happened  to  fin  firlTjr 
not  how  fuch  a  malady  came  upon  the  world,  or 
how  any  one  in  the  world  bcfides  Adam  himfelf 
came  by  fuch  a  diftemper.  The  words  of  the 
aportle.  By  one  man  Jin  entered  into  the  world,  and 
death  by  Jin  y  fliew  the  defign  to  be,  to  tell  us  how 
thefe  evils  came,  as  affecting  the  ffate  oithe  world ;■ 
and  not  only  as  reaching  one  man  in  the  world. 
If  this  were  not  plain  enough  in  itfelf^  the  words 
immediately  following  dcmonftrate  it;  And  Jo' 
death  pajfed  upon  all  men,  Jor  that  all  have  finned, 
hyfrn's  being  in  the  worldy  the  apoftle  does  not  mean 
being  in  the  world  only  in  that  one  inftance  of 
Adam*s  firft  tranfgreflion,  but  being  abroad  in  tJoe 
'worldy  among  the  inhabitants  of  the  earth,  in  a 
wide  extent  and  continued  feries  of  wicked nefs ; 
as  is  plain  iw  the  firft  words  of  the  next  verfe^ 
For  until  the  law  fin  was  in  the  world.  And  there- 
fore when  he  gives  us  an  account  how  it  came  to 
be  in  the  zmrld\  or  which  is  the  fame  thing,  how 
it  entered  into  the  zvorld,  he  docs  not  mean  only 
coming  in  in  one  inftance. 

If  the  cafe  were  as  Dr.  T.  reprefents,  that 
the  (in  of  Adam,  either  in  its  pollution  or  punifli- 
ment,  reached  none  but  himfelf,  any  more  than 
the  fin  of  any  other  man,  it  would  be  no  more 
proper  to  fay,  that  by  one  man  Jin  entered  into  the 
worldy  than  if  it  fliould  be  inquired,  how  man- 
kind came  into  America,  and  there  had  anciently 
been  a  fliip  of  the  Phenicians  WTCcked  at  fea,  and 
a  fingle  man  of  the  crew  was  driven  afhore  on  this 
continent,  and  here  died  as  foon  as  he  reached  the 
fhore,  and  it  fhould  be  faid.  By  that  one  man  man^ 
kind  came  into  America. 

And  befides,  it  is  not  true  that  by  one  many  or 
hy  Adam  fin  entered  into  world,  in  Dr.  T — r*s 
fenfe  :  for  it  was  not  he,  but  Eve  that  begun 
itanjgrejfion.     By  one    man    Dr.  T.  underilands. 

Adam> 


Explanation  of  ^om,  V.  12,  &c.  277 

Adam,  as  the  figure  of  Chrifl-  And  it  is  plain, 
that  it  was  for  his  tranfgrefllon,  and  not  Eve's, 
that  the  fentence  of  death  was  pronounced  on 
mankind  after  the  fall.  Gen.  iii.  19.  It  appears 
unrcafonable  to  fuppofc  the  apoftle  means  to  in^ 
•elude  Eve,  when  he  fpeaks  of  Adam  :  for  he  lays 

great  ftrefs  on  it,  that  it  was  by  one repeating  it 

no  \th  than  {i:.\tYi  times. 

111.  In  like  manner  this  author  brings  to  nothing 
the  {izx\\z  of  the  cafual  particles,  in  fuch  phrafes  as 
thefe,  fo  often  repeated,  D^t?//^  by 7^')/,  ver.  12.  If 
through  the  offence  of  one^  many  he  dead,  ver.  15. 
by  one  that  Jinnedy — -judgment  zvas  by  one  to  con» 
demnaiiouy  ver.  i5.  hy  one  man^s  offence y  death  reign- 
ed hy  one,  ver.  17.  by  the  offence  of  one ^  judgment 
■came  upon  ally  dzc.  ver.  18.  by  Orie  man's  dfhcdi- 
encCy  ver.  19.  Thefe  cafual  particles,  fo  dwelt 
upon,  and  fo  varioully  repeated,  unlefs  we  make 
mere  nonfenfe  of  the  difcourfe,  fignify  fome  con^ 
neclion  and  dependence,  by  fome  fort  of  influence 
of  that  fin  of  one  man,  or  fome  tendency  to  that 
efre(fl  which  is  fo  often  faid  to  come  by  it.  But 
according  to  Dr.  T.  there  can  be  no  real  depen- 
dence or  influence  in  the  cafe,  of  any  fort  whatfo- 
ever.  There  is  no  connection  by  any  natural  in^ 
fluence  of  that  one  ad  to  make  ail  mankind  mor- 
tal. Our  author  does  not  pretend  to  account  for 
this  effedl  in  any  fuch  manner;  but  in  another 
moft:  diverfe,  viz.  A  gracious  ad:  of  God,  laying 
mankind  under  afllidion,  toil  and  death  from 
fpecial  favor  and  kindnefs.  Nor  can  there  be 
any  dependence  of  this  effecl  on  that  tranfgreflioii 
of  Adam,  by  any  moral  influence,  as  deferving 
fuch  a  confequence,  or  expofing  to  it  on  any  ;;;<;- 
ral  account :  for  he  fuppofes,  that  mankind  arc 
not  in  this  way  expofed  to  the  leafl:  degree  of  evil. 
Nor  has  this  eflcvll  any  legal  dependence  on  that 
iin,  or  any  connection  by  virtue  of  any  antecedent 
T  3  conftitution, 


278  Remarks  on  Dr.  T — rs 

conflitution,  which  God  had  eflablifhed  with 
Adam  :  for  he  infifls,  that  in  that  threatning.  In 
the  day  that  thou  eatejl  thou /bait  die^  there  is  not  a 
word  faid  of  his  poltcrity;  and  death  on  mankind 
according  to  him,  cannot  come  by  virtue  of  that 
legal  conftitution  with  Adam ;  becaufe  the  fen- 
tence  by  which  it  came,  was  after  the  annulling 
and  aboliiliing  that  conftitution.  And  it  is  ma- 
nifefl:,  that  this  confequence  cannot  be  through 
any  kind  of  tendency  of  that  fin  to  fuch  an  effect  ; 
becaufe  the  cffedt  comes  only  as  a  benefit,  and  is 
the  fruit  of  mere  favour:  but  (in  has  no  tendency, 
either  natural  or  morale  to  benefits  and  divine  fa- 
vors. And  that  fin  of  Adam  could  neither  be 
the  efficient  caufe,  nor  the  procuring  caufe,  neither 
the  naturaly  moraly  nor  legal  caufe,  nor  an  exciting 
and  moving  caufe,  any  more  than  Adam's  eating 
of  any  other  tree  of  the  garden.  And  the  only  real 
relation  that  the  effect  can  have  to  that  fin  is,  a 
relation  as  to  time,  viz,  that  it  is  after  it.  And 
when  the  matter  is  clofely  examined,  the  whole 
amounts  to  no  more  than  this,  That  God  is  plea- 
fed,  of  his  mere  good  will  and  plealiire,  tobeftow 
a  greater  favor  upon  us,  than  he  did  upon  Adam 
in  innocency,  after  that  Jin  of  his  eating  the  for- 
bidden fruit;  which  fin  we  are  no  more  concern- 
ed in,  than  in  the  fin  of  the  king  of  Pegu,  or  em- 
peror of  China. 

IV.  It  is  altogether  inconfiflent  with  the  apof- 
tle*s  fcope,  and  the  import  of  what  he  fays,  to  fup- 
pofe  that  the  death  which  he  here  fpeaks  of  as  co- 
ming on  mankind  by  Adam's  fin,  comes  not  as  a 
punifliment,  but  only  as  a  favor.  It  quite  makes 
void  the  oppofition,  in  which  the  apoftle  fets 
the  confequenccs  of  Adam's  Jin,  and  the  confe- 
quenccs  of  the  grace  and  right eoufite/s  of  Chriji. 
They  are  fet  in  oppofition  to  each  other,  as 
oppofite   cffcds,   arifing    from   oppofite    caufes, 

throughout 


Explanation  ofKom.  v.  12,  &c.       279 

throughout  the  paragraph :  one  as  the  jujl  confc- 
quence  of  an  offence^  the  other  a/w  gifty     ver.    15. 

16,  17,  18.  Whereas,  according  to  this  fcheme, 
there  is  no  fuch  oppolition  in  the  cafe;  both 
are  benefits,  and  both  are  free  gifts.  A  very 
>vholcfomc  medicine,  to  fave  from  perifliing, 
ordered  by  a  kind  father,  or  a  fliield  to  pre- 
ferve  from  an  enemy,  beftowed  by  a  friend,  is 
as  much  a  free  gift,  as  pleafant  food.  The 
death  that  comes  by  Adam,  is  fet  in  oppolition 
to  the  life  and  happinefs  that  comes  by  Chrift,  as 
being  the  fruit  of//;;,  and  jiidgmcjit  for  fin  ;  when 
the  latter  is   the  fruit  of  divine  grace,  verfe   15, 

17,  20,  21.  Whereas  according  to  our  author, 
both  came  by  grace:  death  comes  on  mankind  by 
the  free  kindnefs  and  love  of  God,  much  more 
truly  and  properly  than  by  Adam's  fn.  Dr.  T. 
fpeaks  of  it  as  coming  h  occaiion  of  Adam*  sfn, 
(But  as  I  have  obferved,  it  is  an  occafion  with- 
out any  influence.)  Yet  the  proper  caufe  is  God*s 
grace :  fo  that  the  true  caufe  is  wholly  good. 
Which,  by  the  way,  is  direclly  repugnant  to  the 
apoftle's  doclrine  in  Rom.  vii.  13.  IVas  then  that 
Tcbich  is  good,  made  death  unto  me  ?  God  forbid. 
Btitf.n,  that  it  might  appear  fin,  working  death  in  me 
-by  that  zvhich  is  good.  Where  the  apoftle  utterly 
rcje(5ls  any  fuch  fuggeflion,  as  though  that  which 
is  good  were  the  proper  caufe  of  death  ;  and  figni- 
fies,  that  fn  is  the  proper  caufe,  and  that  which  is 
good,  only  the  occajion.  But  according  to  this  au- 
thor, the  reverfe  is  true  :  that  which  is  good  in  the 
higheft  fenfc,  even  the  love  of  God,  and  a  divine 
gracious  conflitution,  is  the  proper  caufe  of  death  : 
and  fin,  only  the  occafion. 

But  to  return,  it  is  plain,  that  death  by  Adam, 
and  life  and  happinefs  by  Chrijl,  are  here  fet  in  op- 
polition; the  latter  being  fpoken  of  as  good,  the 
other  as  nv/;.  one  as  the  effed  oi  right eoufnefs,  the 
T  4  other 


28o  Remarks  on  D?\  T — rs 

other  of  an  offence  ;  one  the  fruit  of  ohedience^  the 
other  of  dijohedience ;  one  as  the  fruit  of  God's  fa^ 
vor,  in  confequence  of  what  was  pleafing  and  ac^ 
ceptahlc  to  him,  but  the  other  the  fruit  of  his  dij^ 
pleqfurcy    in  confequence  of  what  was  dijpleojing 
and  hateful  to  him  :   the  latter  coming  byy^/////z>^- 
tioriy  the  former  by  the  condemnation  of  the  fubjed:. 
But  according  to  the  fcheme  of  our  author,  there 
can  be  no  oppofition  in  any  of  thefe  refpeds  :  the 
death  here  fpokcn  of,  neither  comes   as  an  evil^ 
nor  from  an  evil  caufe,  either  an  evil  efficient  caufe, 
or  procuring  caufe;   nor  at  all  as  any  teftimony  of 
God's  dijpleajiire  to  the  fubjed:,  but  as  properly  the 
efFed:  of  GoA'^  favor ^  no  lefs  than  that  which  is 
fpoken  of  as  coming  by  Chrift ;  yea,  and  as  much 
as  that,  appointed  by  an  ad:  of  juftification  of  the 
fubjed: ;  as  he  underftands  and  explains  the  word, 
juftification  :  for  both  are  by  a  grant  of  favor ^  and 
are   inftances   of  mercy  and  goodnefs.     And  he 
does  abundantly  iniift  upon  it,  that  "  any  grant  of 
"  favor,    any   inftancc   of  mercy   and   goodnefs, 
"  whereby  God  delivers  and   exempts   from   any 
"  kind  of  danger,  fuffering  or  calamity,  or  con- 
"  fers  ^any  favor,  blefling  or  privilege,  is  called 
^'  juftificatioity  in  the  Scripture  fenfe  and  ufe  of  the 
"  word:"* 

And  over  and  above  all  thefe  things,  our  author 
makes  void  and  deflroys  the  grand  and  funda- 
mental oppofition  of  all,  to  illuftrate  which  is  the 
chief  fcope  of  this  whole  pafiage,  viz.  That  be- 
tween thcfnft  ^ndfecond  Adam,  in  the  death  that 
comes  by  oncy  and  the  life  and  happinefs  by  the 
other.  For,  according  to  his  dodrine,  both  come 
by  Chrift y  t\\Qfecond  Adam;  both  by  his  grace,  righ- 

*  Key,  §.  342,  where  It  Is  to  be  obfervcd,  that  he  himfelf  puts 
the  word  any  in  capital  letters.  The  fame  thing  in  fubftance  is 
often  afferted  elfewhere.  And  this  indeed  is  his  main  point  in 
wliat  he  calls  the  true  Gojpel-fcheme, 

teoufnefs, 


ExpLnation  (j/*  Rom.  v.  12.  &c.         281 

tcoufnefs,  and  obedience :  the  death,  that  God 
fentenced  mankind  to  in  Gen.  iii.  19,  being  a 
great  deal  more  properly  and  truly  by  Chrifl,  than 
by  Adam.  For,  according  to  him,  that  fentencc 
was  not  pronounced  on  the  foot  of  the  covenant 
with  Adam,  becaufe  that  was  abrogated,  and  en- 
tirely fet  afide,  as  what  was  to  have  no  more  ef- 
fect', before  it  was  pronounced ;  as  he  largely  in- 

lids    for  many  pages  together,  p.  389 395; 

He  fays,  p.  389.  "  This  covenant  with  Adam  was 
"  difannulled  immediately  after  Adam  finned. 
"  Even  before  God  pafled  fentence  upon  Adam, 
"  grace  was  introduced.'*  And  in  p.  395,  he 
fays,  "  The  death  that  mankind  are  the  fubjecfcs 
**  of  now,  ftands  under  the  covenant  of  grace." 
And  in  p.  396.  ^*  In  the  counfel  and  appointment 
*^  of  God,  it  ftood  in  this  very  light,  even  before 
"  the  fentence  of  death  vvas  pronounced  upon 
"  Adam  ;  and  confequently  death  is  no  proper 
*'  and  legal  punilliment  of  fm.'*  And  he  often 
infifts,  that  it  comes  only  as  a  favor  and  benefit : 
and  ftanding,  as  he  fays,  under  the  covenant  of 
grace,  which  is  by  Chrift,  therefore  is  truly  one 
of  the  benefits  of  the  new  covenant,  which  comes 
by  Chrifl,  the  fecond  Adam.  For  he  himfelf  is 
full  in  it,  to  ufe  his  own  words,*  "  That  all  the 
"  grace  of  the  Gofpel  is  difpenfed  to  us  in^  by  or 
"  through  the  Ion  of  God."  "  Nothing  is  clearer 
"  (fays  he  f)  from  the  whole  current  of  Scripture, 
"  than  that  all  the  mercy  and  love  of  God,  and  all 
*'  the  bleffmgs  of  the  Gofpel,  from  firfl  to  lafi:, — 
"  are  /«,  by  and  through  Chrifl,  and  particularly 
"  by  his  biood,  by  the  redemption  that  is  in  him. — 
*'  This  (fays  he)  can  bear  nodifpute  among  Chrif- 
"  tians."  What  then  becomes  of  all  this  difcourfe 
of  the  apoftle*s  about  the  great  difference  and  op- 

*  if^-,  chap.  X.  tide.    +  Kej^  §.119. 

pofition 


282  tlemarks  on  Dr,  T — rs 

pofition  between  Adam  and  Chrift;  as  death  is  by 
one,  and  eternal  life  and  happinefs  by  the  other? 
This  grand  diftinclion  between  the  two  Adams, 
and  all  the  other  inftances  of  oppofition  and  dif- 
ference, here  in  lifted  on,  as  between  the  effects 
of  yin  and  righleoiifnejsy  the  confequences  of  ohedU 
aice  and  dijohedience^  of  the  offence  and  t\\t  free  gift, 
jndginent  and  grace,  condemnation  and  jnftification, 
they  all  come  to  nothing :  and  this  whole  dif- 
courfe  of  the  apofile's  wherein  he  feems  to  labor 
much,  as  if  it  were  to  fet  forth  fome  very  grand 
and  moft  important  diJiinBions  and  oppofitions  m 
the  ftate  of  things,  as  derived  from  the  two  great 
heads  of  mankind,  proves  nothing  but  a  multi- 
tude of  words  without  meaning,  or  rather  a  heap 
of  inconliftencies. 

V.  Our  author's  own  do6lrine  intirely  makes 
void  what  he  fuppofes  to  be  the  apofile's  argiinient 
in  the  13th  and  14th  verfes  ;  in  thefe  words.  For 
until  the  law  Jin  was  in  the  world :  but  Jin  is  not  im^ 
pttedy  where  there  is  no  law.  Neverthelefs  death 
reigned  from  Adam  to  Mofes,  even  over  them  that  had 
not  fumed  after  the  Jimili tilde  of  Adam^s  tranjgreffion. 

What  he  fuppofes  the  apoftle  would  prove  here, 
is,  that  death  or  the  mortality  of  mankind  comes 
only  by  Adam's  fin,  and  not  by  men's /^r)^/7^/ fins ; 
and  that  it  is  here  proved  by  this  argument,  viz. 
Becaufc  there  was  no  law,  threatening  death  to 
Adam's  poflerity  for  perfonal fins ,  before  the  law 
of  Mofes  ;  but  death  or  mortality  of  Adam's  pofte- 
rity  took  place  many  ages  before  the  law  was 
given  ;  therefore  death  could  not  be  by  any  law 
threatening  death  for  pcrfonal  fins,  and  confe- 
qucntly  could  be  by  nothing  but  Adam's  fin.* 
On  this  I  would  cbferve, 

1.  That  which  he  fuppofes  the  apoftle  to  take 

*  P.  40,  41,  42,  57,  and  often  elfewhere. 

for 


Explanation  o/"  Rom.  v.  12;  &c.      283 

for  a  truth  in  this  argument,  viz.  That  there  was  no 
law  of  God  m  being,  by  which  men  were  expofcd 
to  death  for  perjonal  Jin^  during  the  time  from 
Adam  to  Mofes,  is  neither  true,  nor  agreeable  to 
this  apoftle's  own  dodlrine. 

FirJ}^  It  is  not  true.  For  the  law  of  nature^ 
written  in  men's  hearts,  was  then  in  being,  and 
w^as  a  law  by  which  men  w^re  expofed  to  death  for 
perfonal  Jin.  That  there  was  a  divine  eftablifh- 
ment,  fixing  the  death  and  deflru6lion  of  the  iin- 
ner  as  the  confequence  of  perfonal  lin,  which 
was  well  known  before  the  giving  of  Mofes 's  law, 
is  plain  by  many  palTages  in  the  Book  of  Job  ; 
as  fully  and  clearly  implying  a  connection  between 
fuch  fm  and  fuch  a  punifhment,  as  any  paiTage  in 
the  law  of  Mofes  :  fuch  as  that  in  Job.  xxiv.  19. 
Drought  and  heat  conjume  the  fnozv-zijaters  ;  Jo  doth 
the  grave  them  that  have  finned,  (compare  ver.  20 
and  24.)  Alfo  chap,  xxxvi.  6,  He  preferveth  twt 
the  life  of  the  wicked.  Chap.  xxi.  29 — 32.  Have 
ye  not  ajked  them  that  go  by  the  zvay  ?  and  do  ye  not 
know  their  tokens  f  That  the  wicked  is  referved  to 
the  day  of  defiru£Jion  ;  they  Jhall  be  brought  forth  to 
the  day  of  wrath. — ver.  31.  He  Jhall  be  brought  to 
the  grave.  ^ 

Secondly^  To  fuppofe  that  there  is  no  law  in  be- 
ing, by  which  men  are  expofed  to  death  iov  per^ 
fonaljins^  where  or  v/hen  the  revealed  law  of  God 
in  or  after  Mofes's  time  is  not  in  being,  is  contrary 
to  this  apojile's  own  do^lrine  in  this  epiille.  Rom.  ii. 
12,  14,  15.  For  as  many  as  have  Jinncd  without 
law  (i.  e.  the  I'twcdXadX^v;)  Jhall  per ift)  without  law. 
But  how  they  can  be  expofed   to  die  and  perifh, 

*  See  alfo  Job  iv.  y,  8,  9.  Chap.  xv.  17 — 35.  Chap,  xviii 
5 — 21.  and  xix.  29.  and  xx.  4 — 8.  and  ver.  23 — 29.  Chap.  xxi. 
16 — 18,  20 — 26.  and  xxii.  I  3 — 20.  xxvii.  11.  to  the  end.  xxxi. 
2,  3,  23.  xxxiii.  18,  '22,  23,  24,  28,  30.  xxxiv.  11,  21  —  26. 
xxxvii.  iz,  r8,  19,  20.  and  xxxviii.  13,  14. 

who 


284  Remarks  on  Dr.  T — rs 

who  have  not  the  law  of  Mofes,  nor  any  revealed 
law,  the  apoflle  fhews  us  in  the  14th  and  15th 
vcrfcs;  v/z.  In  that  rhey  have  the  Jaw  of  nature, 
by  which  they  fall  under  fentence  to  this  punifli- 
mcnt.  For  when  the  Gentiles  which  have  not  the 
laWy  do  by  nature  the  things  contained  in  the  law, 
iheje  having  not  the  law,  are  a  lazv  to  ihemjelves  -  which 
JLew  the  works  of  the  law  written  in  their  hearts  ;  their 
conjcience alfo  hcaringwitnejs, — Their  confcience  not 
only  bore  v>  itnefs  to  the  ^\\X.y  prefcribed  by  this  law, 
but  alfo  to  the  punifliment  before  fpoken  of,  as  that 
which  they  who  finned  without  law,  were  liable  to 
fijifer,  viz,  that  they  fhould  perilli.  In  which  the 
apolile  is  yet  more  exprefs,  chap.  i.  32,  fpcaking 
n:iore  efpecially  of  the  Heathen,  who  knowing  the 
judgment  of  God,  that  they  which  commit  fuch  things 
are  worthy  of  death. — Dr.  T.  often  calls  the  law 
the  rule  of  right :  and  this  rule  of  right  fentcnced 
thofe  finners  to  death,  who  were  not  under  the 
law  of  Mofes,  according  to  this  author's  own  pa- 
raphrafe  of  this  verfe,  in  thefe  words,  "  The 
''  Heathen  were  not  ignorant  of  the  rule  of  right, 
"  which  God  has  implanted  in  the  human  nature  ; 
'^  and  which  fhews  that  they  which  commit  fuch 
*'  things,  are  deferving  of  death.*'  And  he  him- 
felf  fuppofes  Abraham,  who  lived  between  Adam 
and  Mofes,  to  be  under  law,  by  which  he  would 
have  been  expofed  to  puniJJjmejit  without  hope,  were 
it  not  for  the  prom.ife  of  grace,  in  his  paraphrafe 
on  Rom.  iv.  15. 

So  that  in  our  author's  way  of  explaining  the 
pafTage  before  us,  the  grand  argument,  which 
the  apollle  infills  upon  here,  to  prove  his  main 
point,  viz.  that  death  does  not  come  by  men's 
perfonal  fins,  but  by  Adam's  iin,  becaufe  it  came 
before  the  law  was  given,  that  threatened  death  for 
perfonal  fin ;  I  fay,  this  argument  which  Dr.  T. 

fuppofes 


Explanation  of  Kom,  v.   12,  czc,       285 

fuppofes  fo  clear  and  llrong,*  is  brought  to  no- 
thing more  than  a  mere  Ihadow  without  lliWiancc; 
the  very  foundation  of  the  argument  having  no 
truth.  To  fay,  there  ^vas  no  fuch  law  adually 
exprelfed  in  any  Handing  revelation,  would  be 
mere  trifling :  for  it  no  more  appears,  that  God 
would  not  bring  temporal  death  for  perfonal  lins, 
without  a  ftanding  revealed  law^  threatening  it, 
than  that  he  w  ould  not  bring  eternal  death  before 
there  was  a  revealed  law  threatning  that :  w  hich 
yet  wicked  men  that  lived  in  Noah's  time,  were 
cxpofcd  to,  as  appears  by  1  Pet.  iii.  19,  20.  and 
which  Dr.  T.  fuppofes  all  mankind  are  expofed  to 
by  their  perfonal  fms  ;  and  he  himfelf  fays,t  iin 

in  its  own  unalterable  nature  leads  to  death. 

Yea,  it  might  be  argued  with  as  much  llrength  of 
reafon,  that  God  could  bring  on  men  no  punifli- 
ment  at  all  for  any  fin,  that  was  committed  from 
Adam  to  Mofes,  becaufe  there  was  no  ftanding 
revealed  law  then  extant,  threatening  any  punifn- 
ment.  It  may  here  be  properly  obferved,  that 
our  author  fuppofes,  the  ihortening  of  man's 
days,  and  haftening  of  death,  entered  into  the  zvcr/d 
by  the  Jin  of  the  Antediluvians,  in  the  fame  fenfe  as 
death  and  mortality  entered  into  the  world  by 
Adam's  fm.  J  But  where  was  there  any  Handing 
revealed  law  for  that,  though  the  event  was  fo  iinf- 
verfal  ?  If  God  might  bring  this  on  all  mankind, 
on  occafion  of  other  men's  fins,  for  which  they  de- 
ferved  nothing,  without  a  revealed  law,  \\h?X 
could  there  be  to  hinder  God's  bringing  death  en 
men  for  their  perfonal  lins,  for  which  their  own 
confciences  tell  them  they  do  deferve  death,  with, 
out  a  revealed  law^ 

2.  If  it  had  been  fo,  that  from  Adnm  to  Mofo 

*  P.  393-  +  ?.  17,  7S.  T  ?.  6S. 

there 


286  Remarks  on  Dr.   T — rs 

there  had  been  no  law  in  being,  of  any  kind,  re- 
vealed or  natural  by  which  men  could  be  properly 
cxpofed  to  temporal  death  for  perfonal  lin,  yet 
the  mention  of  Mofes's  law  would  have  been 
wholly  impertinent,  and  of  no  figniiication  in  the 
argument,  according  to  our  author's  underlland- 
ing  of  it.  He  fuppofes,  what  the  apoftle  would 
prove,  is,  that  temporal  death,  or  the  death  we 
now  die,  comes  by  Adam  j  and  not  by  any  law 
threatening  fuch  a  punilhment  for  perfonal  fin  ; 
becaufe  this  death  prevailed  before  the  law  of 
Mofes  was  in  being,  which  is  the  only  law  threat- 
ening death  for  perfonal  fin.  And  yet  he  himfclf  fup- 
pofes, that  the  law  of  Mofes,  zvhen  it  was  in  beings 
threatened  ito  fuch  death  for  perfonal  lin.  For  he 
abundantly  alTerts,  that  the  death  which  the  law 
of  Mofes  threatened  for  perfonal  fin,  was  eternal 
deaihy  as  has  been  already  noted  :  and  he  fays  in 
exprefs  terms,  that  eternal  death  is  of  a  nature 
widely  different  from  the  death  we  nozv  die  ;*  as  was 
alfo  obferved  before. 

How  impertinently  therefore  does  Dr.  T.  make 
an  infpired  writer  argue,  when  according  to  him 
the  apoftle  would  prove,  that  this  kind  of  death  did 
not  come  by  any  law  threatening  this  kind  of  deaths 
becaufe  it  came  before  the  exiftence  of  a  law 
threatening  another  kind  of  death,  of  a  nature  widely 
different?  How  is  it  to  the  apofile's  purpofe,  to 
fix  on  that  period,  the  time  of  giving  Mofes's 
law,  as  if  that  had  been  the  period  wherein  men 
began  to  be  threatened  vvith  this  punifhvienty  for 
their  perfonal  fins,  when  in  truth  it  was  no  fuch 
thing  ?  And  therefore  it  was  no  more  to  his 
purpofe,  to  fix  on  that  period,  from  Adam  to 
Mofes,  than  from  Adam  to  David,   or  any  other 

*  P.   396.  He  fays  to  the  like  purpofe  in  his  note  on  Rom. 
V.  17. 

period 


Explanation  of  ^om,  v.  12,  &c.         287 

period  wharfocvcr.  Dr.  T.  holds,  that  even  now, 
lincethe  law  of  Mofes  has  been  given,  the  mor- 
tality of  mankind,  or  the  death  we  now  die,  docs 
not  come  by  that  law ;  but  that  it  always  comes 
only  by  Adam.  *  And  if  it  never  comes  by  that 
law,  we  may  be  fure  it  never  iz:as  tbrealened  in  that 
law. 

3.  If  we  fnould  allow  the  argument  in  Dr. 
T — r's  fenfe  of  it,  to  prove  that  death  docs  not 
come  by  perjoiial  Jin,  yet  it  will  be  wholly  without 
force  to  prove  the  main  point,  even  that  it  muft 
come  by  Adam's 7^;/.  For  it  might  come  by  God's 
fovereign  and  gracious  pleafure  ;  as  innumerable 
other  divine  benefits  do.  If  it  be  ordered,  agree^ 
able  to  our  author's  fuppofition,  not  as  a  punifn- 
ment,  nor  as  a  calamity,  but  only  a  favor,  what 
nccefTity  of  any  fettled  conftitution,  or  revealed 
fentence,  in  order  to  the  beftowing  fuch  a  favor, 
more  than  other  favors;  and  particularly  more 
than  lYi^ii  great  benefit^  which  he  fays  entered  into 
the  world  by  the  fin  of  the  Antediluvians,  the 
fhortening  men's  lives  {o  much  after  the  tlood  ? — 
Thus  the  apoftle's  arguing,  by  Dr.  T — r's  expla^ 
nation  of  ir,  is  turned  into  mere  trifling,  and  a 
vain  and  impertinent  ufe  of  words,  without  any 
real  force  or  lignificance. 

VI.  The  aportle  here  fpeaks  of  that  great  bene- 
fit, which  we  have  by  Chrift  as  the  antitype  of 
Adam,  under  the  notion  of  a  fruit  of  grace.  I 
do  not  mean  only  xkvdX  faper-ahounding  of  grace, 
wherein  the  benefit  we  have  by  Chrill  goes  be- 
yond the  damage  fufuained  by  Adam  ;  but  that  be- 
nefit, with  regard  to  which  Admn  tcy/j  the  figure  of 
him  that  was  to  comc^  and  which  is  as  it  were  the 
counterpart  of  the  fuMcring  by  Adam,  and  which 
repairs  the  lofs  we   have  by  him.     This  is  here 

•^  This  is  plain  by  what  he  fays.  p.  3?,  40,   x^^,  zq--,. 

fpokcn 


288  Remarks  on  Dr.  T- 


■rs 


fpoken  of  as  the  fruit  oixkv^free  grace  of  God \  as 
appears  by  ver.  15,  16,  17,  i8,  20,  21.  This, 
according  to  our  author,  is  the  reftoring  of  man- 
kind to  that  life  which  they  lofl  in  Adam  :  and  he 
himfelffuppofes  this  rcftoration  of  life  by  Chrift  to 
be  what  grace  does  for  us,  and  calls  it  theyr<?^  gift 
of  God^  and  the  grace  and  favor  of  the  lavj-giverJ^ 
And  fpeaking  of  this  rcftoration,  he  breaks  out  in 
admiration  of  the  imfpedkahle  riches  of  this  grace. ^ 

But  it  follows  from  his  dodtrine,  that  there  is 
no  grace  at  all  in  this  benefit,  and  it  is  no  more 
than  a  mere  adl  o^jufice^  being  only  a  removing  of 
what  mankind  fuffer,  being  innocent.  Death,  as 
it  commonly  comiCS  on  mankind,  and  even  on  in- 
fants (as  has  been  obferved]  is  an  extreme. politive 
calamity;  to  bring  which  on  the  perfectly  innocent ^ 
unremedied,  and  without  any  thing  to  countervail 
it,  we  are  fufficiently  taught,  is  not  coniiflent 
wath  the  right eoufnefs  of  the  Judge  of  all  the  earth, 
V^]\2it  grace  therefore,  worthy  of  being  fo  celebra- 
ted, would  there  be  in  affording  remedy  and  re- 
lief, after  there  had  been  brought  on  innocent 
mankind  that  .which  is  (as  Dr.  T.  himfclf  repre- 
fents^j:)  the  dreadful  and  univerfal  deftrucftion  of 
their  nature ;  being  a  ftriking  dcmonitration  how 
infinitely  odious  fm  is  to  God !  What  grace  in 
delivering  from  fuch  fliocking  ruin,  them  that  did 
not  deferve  the  leafl  calamity  !  Our  author  fays, 
^'  We  could  not  jiiftly  lofc  communion  with  God 
**  by  Adam's  fin."  |)  If  fo,  then  we  could  not  juftly 
lofe  our  lives,  and  be  annihilated,  after  a  courfe  of 
extreme  pains  and  agonies  of  body  and  mind,  vv'ith- 
out  any  reftoration  ;  which  would  be  an  eternal 
lofs  of  communion  with  God,  and  all  other  good, 

*  P.  39,  40,  70,  148,  303,  See  alfo  contents  of  this  paragraph 
in  Rom.  v.  in  his  notes  on  the  epidle,  and  his  note  on  ver,  i^,i6i 
17.     fP.  395-     ;P-69.     IIP.  148. 

befidcs 


Exploitation  of  Rom,  v.  12,  &c.       289 

belides  the  pofitivc  fuffering.  The  apoflle, 
throughout  this  palTagc,  rcprefents  the  dea/h,  uhich 
is  the  confcquencc  ot  Adam's  tranfgrenion,  as 
coming  in.  a  way  oi  judgment  and  condenmatwn  for 
Hn  :  but  deliverance  and  life  through  Chrifl,  as 
hy  grace ,  and  the/rr<r  ^/// of  God.  Whereas,  on 
the  contrary,  by  Dr.  T — r's  fcheme,  the  death  that 
icomes  by  Adam,  comes  By  grace^  great  grace  ;  it 
being  a  great  benefit,  ordered  in  fatherly  love  and 
kindnefs,  and  on  the  foot  of  a  covenant  of  grace  1 
But  in  the  deliverance  and  refloration  by  Ciirift, 
there  is  710  grace  at  all.  So  things  are  turned 
copfy-turvy,  theapoflle's  fcope  and  fcheme  entirely 
inverted  and  confounded. 

VII.  Dr.  T-  explains  the  words,  judgment^  con-- 
demnatioHy  juftijication,  and  righteoujnefs^  as  ufed  in 
this  place  in  a  very  unreafonable  manner. 

I  will  firfl  confider  the  fenfe  he  puts  upon  the 
two  former,  judgment  and  condemnation.  He  often 
calls  this  condemnation  a  judicial  a^^  and  ^fen^ 
tence  of  condemnation.  But  according  to  his  fcheme, 
it  is  a  judicial  fentence  of  condemnation  paflcd 
upon  them  that  are  perfectly  innocent ^  and  viewed 
by  the  judge,  even  in  his  pa  (Ting  the  fentence  and 
condemning  them,  as  having  no  guilt  of  fin,  or 
fault  at  all  chargeable  upon  them ;  and  a  judicial 
proceeding,  pajjing fentence ^  arbitrarily,  without  any 
law  or  rule  of  right,  before  eflablifhed:  for  there 
was  no  preceding  law  or  rule  threatning  death, 
that  he,  or  any  one  clfc,  ever  pretended  to  have 
been  eflablifhed,  but  only  this.  In  the  day  that  thou, 
eateft  thereof  thou  JJoalt  furely  die.  And  concerning 
this,  he  Jniifls,  that  there  is  not  a  word  faid  in  it 
of  AdanTs  pofterity.  So  that  the  condemnation 
fpokcn  of,  is  a  fentence  ofcondemnation  to  death, 
for,  or  m  confequence  of  the  fin  of  Adam,  with- 
out any  law,  by  which  that  fin  could  be  imputed 
10  bring  any  fuch  confequence;  contrary  to  the 
U  apollle's 


290  Rmarh  on  Dr.  T—rs 

apofllc's  plain  fcope.  And  not  only  fo,  but  over 
and  above  all  this,  it  is  VLJudicial/entence  oi condem- 
nation ;  to  that  which  is  no  calamity,  nor  is  conii- 
dered  as  fiich  in  the  fentencc :  but  it  is  condem- 
nation to  a  great  favor ! 

The  apoftle  ufes  the  words,  judgment  and  con^ 
demnation,  in  other  places :  they  are  no  ftrange  and 
unufual  terms  with  him:  but  never  are  they  ufed 
by  him  in  this  fenfe,  or  any  like  it;  nor  are  they 
ever  ufed  thus  any  where  elfe  in  the  New  Tefta- 
ment.  This  apoflle  elfewhere  in  this  epiftle  to 
the  Romans  is  often  fpeaking  of  condemnation ; 
ufmg  the  fame  or  fimilar  terms  and  phrafes,  as 
here;  but  never  in  the  abovefaid  fenfe.  Chap.  ii. 
1,  2,  3.  fix  times  in  thefe  verfes;  alfo  ver.  12 
and  27.  and  chap.  iii.  7.  chap.  viii.  1  and  3. 
chap.  xiv.  3,  4.  and  ver.  10.  ver.  13.  ver.  22, 
and  23.  This  will  be  plain  to  every  one  that 
calls  his  eye  on  thefe  places.  And  if  we  look  into 
the  former  part  of  this  chapter,  the  apoftle's  dif- 
courfe  here  makes  it  evident,  that  he  is  here  fpeak- 
ing of  a  condemnation,  that  is  no  tellimony  of  fa- 
vour to  the  innocent;  but  of  God*s  difpleafure 
towards  thofe  that  he  is  not  reconciled  to,  but 
looks  on  as  offenders,  fmners,  and  enemies,  and 
holds  as  the  objedls  of  his  wrath,  which  we  are 
delivered  from  by  Chrift ;  as  may  be  iQtn  in  ver- 
fes 6,  7,  8,  9,  10  and  11. 

And  viewing  this  difcourfe  itfelf,  in  the  very 
paragraph  we  are^upon,  if  we  may  judge  any  thing 
by  language  and  manner  of  fpeaking,  there  is 
every  thing  to  lead  us  to  fuppofe,  that  the  apolile 
ufes  thefe  words  here,  as  he  does  elfewhere,  pro- 
perly, and  as  implying  a  fuppofition  of  fm,  char- 
geable on  the  fubjedt,  and  cxpofmg  to  punilhment. 
He  fpcaks  of  condemnation  with  reference  to  lin, 
as  what  comes  by  fin,  and  as  a  condemnation  to 
death,  which  fcems  to  be  a  moll  terrible  evil,  and 

capital 


Explanation  o/*  Rom.  v.  12,  &c.      291 

Capitd  punifhment,  even  in  what  is  temporal  and 
vilible;  and  this  in  the  way  ofjiuip/ie^itznd  exe- 
cution of  juftice,  in  oppolition  to  grace  or  favor, 
and  gift  or  a  benefit  coming  by  favor.  And  fin 
and  offence,  tranfgreffion  and  difobedience  are, 
over  and  over  again,  fpoken  of  as  the  ground  of 
the  condemnation  and  of  the  capital  fuffering  con- 
demned to,— for  ten  verfes  fuccellivcly,  that  is,  in 
every  verfe  in  the  whole  paragraph,  without  mif- 
fmg  one. 

The  words,  jujlijication  and  righteoiifnefs^  are  ex- 
plained by  Dr.  T.  in  a  no  Icfs  unrealbnable  man- 
ner. He  \\Vidti^2i\\d%  juftification  in  ver.  18th, 
and  righteoufnefs  in  ver.  19th, — m  fuch  a  fenfe,  as 
to  fuppofe  them  to  belong  to  all,  and  acfhually  to 
be  applied  to  all  mankind,  good  and  bad,  believers 
and  unbelievers:  to  the  worft  of  enemies  of  God, 
remaining  fuch,  as  well  as  his  peculiar  favorites, 
and  many  that  never  had  any  lin  imputed  to  them; 
meaning  thereby  no  more  than  what  is  fulfilled  in 
anuniverfalrefurredtion  from  the  dead,  at  the  lafl: 
day.*  Now  this  is  a  moft  arbitrary,  forced  fenfe. 
Though  thefe  terms  are  ufed  every  where,  ail  over 
the  New  Teflament,  yet  nothing  like  fuch  an  ufc 
of  them  is  to  be  found,  in  any  one  inftance, 
through  all  the  writings  of  the  apoftles  and  evan- 
gelifls.  The  words,  juftify\  ju/lijication,  and  righ* 
teotifnefsy  as  from  God  to  men,  are  never  ufed  but 
to  fignify  a  privilege  belonging  only  Xofome,  and 
that  which  is  peculiar  to  dijiinguijhed  favorites. 
This  apoftle  in  particular,  above  all  the  other  wri- 
ters of  the  New  Teftament,  abounds  in  the  ufe  of 
thefe  terms ;  fo  that  we  have  all  imaginable  op- 
portunity to  underfland  his  language,  and  know 
the  fenfe  in  which  he  ufes  thefe  words :  but  he  ne- 
ver elfewhere  ufes  them  in  the  i^n^^  fuppofed  here, 

*   2o  p.  47,  49,  60,  61,  62,  and  other  places. 

U  2  nor 


2g2  Remarks  on  Dr.  T — rs 

nor  is  there  any  pretence  that  he  does.  Above  all 
does  this  apoftlc  abound  in  the  ufe  of  thefe  terms 
in  this  epirtle.  Jujiification  is  the  fubjcci:  he  had 
been  upon  through  all  the  preceding  part  of  the 
epiftk.  It  was  the  grand  fubjedt  of  all  the  fore- 
going chapters,  and  the  preceding  part  of  this 
chapter;  where  thefe  terms  are  continually  repeat- 
ed. And  the  word,  jujiification^  is  conftantly 
ufed  to  lignify  fomething  peculiar  to  believers, 
who  had  been  finners;  implying  fome  reconcilia- 
tion and  forgivenefs  of  fin,  and  fpecial  privilege 
in  nearnefs  to  God,  above  the  relt  of  the  world. 
Yea,  the  word  is  conftantly  ufed  thus,  according 
to  Dr.  T — r's  own  explanations,  in  his  para- 
phrafe  and  notes  on  this  epiftle.  And  there  is  not 
the  leaft  reafon  to  fuppofe  but  that  he  is  ftill  fpeak- 
ing  of  the  fame  jujiification  and  right eonfnefs^ 
which  he  had  dwelt  upon  from  the  beginning, 
to  this  place.  He  fpeaks  q{ juftification  and  righ" 
ieoujnefs  here,  jufl  in  the  fame  manner,  as  he  had 
done  in  the  preceding  part  of  the  epiftle.  He 
had  all  along  fpoken  of  juftification  as  ftanding  in 
relation  toy/;;,  difobedience  to  God,  and  offence 
again  ft  God,  and  fo  he  does  here :  he  had  before 
been  fpeaking  of  juftification  through  free^r^r^, 
and  fo  he  does  here  :  he  before  had  been  fpeaking 
of  juftification  through  right eoufnefs,  as  in  Chrijt 
Jfj'us,  and  fo  he  does  here. 

And  if  we  look  into  the  former  part  of  this  very 
chapter,  there  we  fhall  find  jujiification  fpoken  of 
juft  in  the  fame  fenfe  as  in  the  reft  of  the  epiftle ; 
which  is  alfo  fuppofcd  by  our  author  in  his  expo- 
fition:  It  is  ft  ill  jujiification  by  faith  y  juftification  of 
them  that  had  been  Jinnersy  juftification  attended 
with  recottciliationy  juftification  peculiar  to  them 
that  had  the  love  of  Gadjhed  abroad  in  their  hearts. 
The  apoftle's  foregoing  difcourfe  on  juftification 
by  grace,  through  faith,  and  what  he  had  fo  great- 
ly 


Explanation  e/'Rom,  v.  12,  &c.        293 

ly  infifted  on  as  the  evidence  of  the  truth  of  this 
doctrine,  even  the  univcrfal  fmfulnefs  of  mankind 
in  their  original  Hate,  is  plainly  what  introduces 
this  difcourfe  in  the  latter  part  of  this  5th  chapter, 
where  he  ihevvs  how  all  mankind  came  to  be  fm- 
ful  and  miferable,  and  foto  need  this  grace  of  God, 
and  righteoufncfs  of  Chrill.  And  therefore  we 
cannot  without  the  mofl:  abfurd  violence,  fuppofc 
any  other  than  that  he  is  ftili  fpeaking  of  the  fame 
jujiijication. 

And  as  to  the  univerfal  exprelTion  ufed  in  the 
18th  ver^  By  the  right eoujnefs  of  onCy  the  free  gift 
came  upon  all  men  to  juftijicaiion  of  life  ;  it  is  need- 
\^^%  here  to  go  into  the  controverfy  between  the 
remonftrants  and  anti'remoiiftrantSy  concerning  uni- 
verfal redemption,  and  their  different  interpreta- 
tions of  this  place.  If  we  take  the  words  even  as 
the  Arminians  do;  yet,  in  their  fcnfe  of  them, 
the  free  gift  comes  on  all  men  to  juftification  only 
conditio7ially y  i.  e.  provided  they  believe,  repent, 
&c.  But  m  our  author's  fenfe,  it  aEinally  comes 
on  all,  whether  they  believe  and  repent  or  not ; 
which  certainly  cannot  be  inferred  from  the  uni- 
verfal exprelTion  here  ufed.  Dr.  T.  himfelf  fup- 
pofes;  the  main  delign  of  the  apofllc  in  this  uni- 
verfal phrafe,  alhnen^  is  to  fignify,  that  the  bene- 
fits of  Chrilt  fhali  come  on  Gentiles  as  well  as 
Jews.*  And  he  fuppofes,  that  the  many,  and  the 
ally  here  iignify  the  fame;  but  it  is  quite  certain, 
that  all  the  benefits  here  fpoken  of,  which  the 
apoftle  fays  are  to  the  many,  do  not  actually  come 
upon  all  mankind ;  as  particularly  the  abounding 
of  grace  y  fpoken  of  ver.  1 8th.  The  grace  of  God, 
and  the  gift  by  grace y  hath  abounded  unto  the  many  ; 

*  P.  60,  61.     See  alfo  contents  of  this  paragraph,  in  his  notes 
on  the  epillle. 

U  3  This 


294  Remarks  on  Dr.  T — rs 

This  abounding  of  grace  our  author  explains 
thus ;  "  The  rich  overplus  of  grace,  in  erecting  a 
new  difpenfation  furnifhed  with  a  glorious  fund 
of  light,  means  and  motives.'*  But  will  any  pre- 
tend, that  all  mankind  have  adlually  been  parta- 
kers of  this  new  fund  of  light,  &ic?  How  were 
the  many  millions  of  Indians,  on  the  American 
lide  of  the  globe,  partakers  of  it,  before  the  Eu- 
ropeans came  hither?  Yea,  Dr.  T.  himfelffup- 
pofes  all  that  is  meant,  is,  that  it  is  free  for  ali  i  bat 
are  willing  to  accept  of  if.j  The  agreement  be- 
tween Adam  as  the  type  and  figure  of  him  that 
was  to  come,  and  Chrilt  as  the  antitype,  appears 
as  full  and  clear,  if  we  fuppofe,  ail  which  arc  in 
Cloriji  (to  ufe  the  common  Scripture-phrafeJ  have 
the  benefit  of  his  obedience,  as  ^// that  are  in  Adam 
have  the  forrowful  fruit  of  his  difobedience.  The 
Scripture  fpeaks  of  believers  as  the  feed  or  pofle- 
rity  of  Chriff-.  [GaL  iii.  29.)  They  zrc  in  Chri/i 
by  graccy  as  Adam's  pofterity  are  /;/  him  hy  nature : 
The  one  are  in  xhtfirj}  Adam  naturally  ^  as  the  other 
are  in  ihtfecond  Adamfpiriiually:  exadly  agreeable 
to  the  reprefentation  this  apoflle  makes  of  the 
matter,  1  Cor,  xv.  45,-49.  The  fpiritual  feed 
are  thofe  which  this  apoitle  often  reprefents  as; 
Chrijl's  body :  and  the  ot  7ro}.xoi  here  fpoken  of  4s 
made  righteous  byChrifl's  obedience,  are  doubt-, 
lefs  the  fame  with  the  ot  jroxxoi  which  he  fpeaks  of 
in  chap.  xii.  5.  l^^e,  being  7nany,  are  one  body  ;  ox»^ 
we^  the  many,  oi  -rroxxoi  fV  (tcc{moc  ot^i),.  And  again, 
1  Cor.  x.  17.  'iv  (t'jo^cc  01  TToxxoi  to-fxiv.  And  the  fame 
which  the  apoflle  had  fpoken  of  in  the  preced- 
ing chapter,   Rom.  iv.  18,  compared  with  Gen. 

XV.    5. 

Dr.  T.  much  infifi'jj  on  that  place,  1  Cor.  xv. 
21,  22.  For  fince  by  man  came  deaths  by  man  came 

f  P.  60,  61. 

alfo 


Explanation  ofK.o\n,  v.  12,  &c.       295 

nlfo  the  refurreftion  of  the  dead:  for  as  in  Adam  all 
die^  fo  in  Chrijl JJjali  all  be  made  alive;  to  confirm 
his  fuppolitions,  that  the  apolllc  here  in  the  5th 
of  Romans,  fpcaking  of  the  death  and  condem- 
nation which  come  by  Adam,  has  rcfpecft  only  to 
the  death  we  all  die^  when  this  life  ends :  and 
that  by  the  juftification  and  life  which  come  by 
Chrifl,  he  has  refpecl  only  to  the  general  refurrec- 
tion  at  the  laft  day.  But  it  is  obfcrvable,  that  his 
argument  is  wholly  built  on  thcfe  two  fuppofiti- 
ons,  t)iz,  Firfl,  That  the  refurrec'liion  meant  by  the 
apoftle,  in  that  place  in  the  1  Cor.  xv.  is  the  re- 
furredlion  of  all  mankind,  both  jull  and  unjull. 
Secondly y  That  theoppolitcconfequenccs  of  Adam's 
fin,  and  Chrid's  obedience,  fpoken  of  here  in 
Rom.  5th,  are  the  very  fame,  neither  more  nor 
lefs,  as  are  fpoken  of  there.  But  there  are  no 
grounds  for  fuppofing  either  of  thefe  things  to  be 
true. 

■  1.  There  is  no  evidence  that  the  refurrecJion 
t-here  fpoken  of,  is  the  refurrecJion  both  of  the 
ju/l  andunjiift ;  but  abundant  evidence  of  the  con- 
trary. The  rcfurred:ion  of  the  wicked  is  feldom 
mentioned  in  the  New  Teftament,  and  rarely  in- 
cluded in  the  meaning  of  the  word;  it  being  efleem- 
cdnot  worthy  to  be  calledarifing  to  life,  being  on- 
ly for  a  great  increafe  of  the  mifery  and  darknefs 
of  eternal  death  :  and  therefore  by  the  refurrcilion 
is  mofl:  commonly  meant  a  rifing  to  life  and  hap- 
pinefs ;  as  may  be  obfcrved  in  Matth.  xxii.  30. 
Luk.  XX.  35,  36.  Joh.  vi.  39,  40,  54.  Philip,  iii. 
11.  and  other  places.  The  faints  are  called  the 
children  of  the  refur-re^iony  as  Dr.  T.  obfcrves  in 
his  note  on  Rom.  viii.  11.  And  it  is  exceeding 
evident,  that  it  is  the  refurred:ion  to  life  and  hap- 
pincfs,  the  apoftle  is  fpeaking  of  in  this  1  Cor. 
XV.  21,22.  It  appears  by  each  of  the  three  fore- 
going verfes.    vcr.  18.   Then  they  zvhich  are  fallen 

U  4  ajkep 


2g6 


Remarks  on  Dr.  T — r's 


ajkep  in  Chrifl  (/.  e.  the  faints)  are  perifted.  ver* 
x^*  If  in  this  life  only  wc  (Chriftians  or  apoflles) 
have  hope  in  Chrifl^  (and  have  no  refurredion  and 
eternal  Jife  to  hope  for)  ijce  are  of  all  men  mofi  ini^ 
fcralle. — ver*  20.  But  now  is  Chriji  rifen  from  the 
dead,  and  is  become  the  firft  fruits  of  them  thatfiept. 
He  is  the  forerunner  and  firll  fruits  only  with  re- 
fped:  to  them  that  are  his ;  who  are  to  follow  him, 
and  partake  with  him  in  the  glory  and  happinefs 
of  his  refurre<fcion :  but  he  is  not  the  firll  fruits 
of  them  who  fhall  come  forth  to  the  refurredion 
ot  damnation.  It  alfo  appears  by  the  verfe  imme- 
diately following,  ver.  23.  But  every  man  in  bis 
civn  order  s  Chriji  the  firji  fruit Sy  and  afterwards^ 
they  that  are  ChrijVsy  at  his  coming.  The  fame  is 
plain  by  what  is  faid  in  ver.  29,  30,  31,  and  3a; 
and  by  all  that  is  faid  fropi  the  35th  verfe  to  the 
end  of  the  chapter,  for  twenty-three  verfcs  to- 
gether:  it  there  exprefsly  appears,  that  the  apoftlc 
is  fpeaking  only  of  ^  rifmg  to  glory y  with  z  glorious 
body^  as  the  little  grain  that  is  fown,  being  quick- 
ened, rifes^  beautiful  flouri filing  planL  He  there 
fpeaks  of  the  different  degrees  of  glory  among 
them  that  fhall  rife,  and  compares  it  to  the  dif- 
ierent  degrees  of  glory  among  the  celeftial  lumi- 
naries. The  refurredion  which  he  treats  of^  is 
exprefsly  a  being  raifed  in  incorruptiony  in  glory y  in 
power y  with  afpiritual  bodyy  haying//:?*^  image  of  the 
fecond  many  the  fpiritual  and  heavenly  Adam ;  a 
refurredion,  wherein  this  corruptible  fjjall  put  on 
incorruptiony  and  this  mortal  put  on  itnmortaliiyy  and 
death  be  fwallowed  up  in  viSiory,  and  the  faints 
fliall  glorioufly  triumph  over  that  lafl:  encrrty.  Dr. 
T.  himfelf  fays  that  which  is  in  effed  owning, 
the  refurredion  here  fpoken  of,  is  only  of  the 
righteous  :  for  it  is  exprefsly  a  refurredion  iv 
cc^oima-^x  and  ec(pBoc^<rtoc  ver.  53,  and  42.  But  Dr. 
T.  fays,  Thffe  are  never  attributed  to  the  wickedy  in 

Scripture^ 


Explanation  ^/^  Rom.  v.  12,  &c.        297 

Scripture*  So  that  when  the  apoftle  fays  here. 
As  in  Adam  all  die y  Jo  in  Cbrijljballall.be  made  alive  : 
it  is  as  much  as  if  he  had  faid.  As  in  Adam  we  all 
die,  and  our  bodies  are /own  in  corruption^  in  dif- 
honour y  and  in  zveaknej's ;  fo  in  Chrijl  zee  all  (we 
Chnftians,  whom  1  have  been  all  along  fpeaking 
of  j  Jball  be  raijed  in  poijcery  glory,  and  incorrupiiony 
Jpiritual  and  heavenly,  conformed  to  the  fccond 
Adam.  For  as  we  have  borne  the  image  of  the  earthy^ 
we  Jball  alfo  bear  the  image  of  the  heave?dy.  vcr.  49. 
Which  clearly  explains  and  determines  his  mean- 
ing in  ver.  21,   22. 

2.  There  is  no  evidence,  that  the  benefit  by  the 
fecond  Adam,  fpoken  of  in  Rom.  5th,  is  the  very 
fame  (containing  neither  more  nor  lefs)  as  the  re- 
furreciion  fpoken  of  in  1  Cor.  xv.  It  is  no  evi- 
dence of  it,  that  the  benefit  is  oppofed  to  the 
death  that  comes  by  the  firft  Adam,  in  like  man- 
ner in  both  places.  The  refurreclion  to  eternal 
life,  though  it  be  not  the  whole  oi  that  faivation 
and  happinefs  which  comes  by  the  fecond  Adam, 
yet  is  it  that  wherein  this  faivation  is  principally 
obtained.  The  time  of  the  faints  glorious  rcfur- 
reclion  is  often  fpoken  of  as  the  proper  time  of 
the  faints  faivation,  the  day  of  their  redempiiony  the 
time  of  their  adoption,  glory  and  recompcncc. 
(As  in  Eph.  iv.  30.  Rom.  viii.  23.  Luk.  xiv.  14. 
and  xxi.  28.  2  Tim.  iv.  1,  9.  Colof.  iii.  4. 
1  Thef.  i.  7.  Heb.  ix.  23.  1  Pet.  i.  13.  and  v.  4. 
1  Joh.  iii.  2.  and  other  places}.  All  that  faivation 
and  happinefs  which  is  given  before,  is  only  a 
prelibation  and  earned  oi  their  great  reward. 
Well  therefore  may  that  confummate  faivation 
bellowed  on  them,  be  fet  in  oppofition  to  the 
death  and  ruin  which  comes  by  the  firft  Adam, 
iii  like  manner  as  the  whole  of  their  faivation  is 

*  Note  on  R©m.  viii.  23. 

oppofed 


298  Remarks  on  Dr.  T—rs 

oppofed  to  the  fame  in  Rom.  v. — Dr.  T.  himfelf 
oblcrves  f ,  Jhat  the  revival  and  rejurreciion  of  the 
hody^  is  frequently  put  for  our  advancement  to  eternal 
tife^     It  being  the  highefl  part^  it  is  often  put  for 
the  whole. 

This  notion,  as  if  the  juftification,  righteouf- 
nefs  and  life  fpoken  of  \\\  Rom.  5th,  implied  the 
refuiredion  to  damnation,  is  not  only  without 
ground  from  Scripture,  but  contrary  to  reafon. 
For  thofe  things  arc  there  fpoken  of  as  great  bc^ 
nefits,  by  the  grace  and  free  gift  of  God  :  but 
this  is  the  contrary,  in  the  highelV  degree  pollible, 
being  the  mofi:  confummate  and  infinite  calami- 
ty.— rTo  obviate  this,  our  author  fuppofes  the  re- 
furred:ion  of  all  to  be  a  great  benefit  in  itfelf 
though  turned  into  a  calamity  by  the  fin  and  folly 
of  obftinate  finners,  who  abufe  God's  goodnefs. 
But  the  far  greater  part  of  mankind  iince  Adam 
have  never  had  opportunity  to  abufe  this  good- 
nefs, it  having  never  been  made  known  to  them. 
Men  cannot  abufe  a  kindnefs,  which  they  never 
had  either  in  pofTeflion,  promife,  offer,  or  fome 
intimation :  but  a  refurredlion  is  made  known 
only  by  divine  revelation  ;  which  few  compara- 
tively have  enjoyed.  vSo  that  as  to  fuch  wicked 
men  as  die  inlands  of  darknefs,  if  their  refurrec- 
tion  comes  at  all  by  Chrift,  it  comes, /i-o;;;  him  and 
to  them,  only  as  a  curfe,  and  not  as  a  bleiling  ; 
for  it  never  comes  to  them  at  all  by  any  convey^ 
tvtce,  grant,  promife^  or  offer,  or  any  thing  by  which 
they  can  claim  it,  or  know  any  thing  of  it,  till  it 
comes  as  an  infinite  calamity,  pall:  all  remedy. 

VIII.  In  a  peculiar  manner  is  there  an  unrea^ 
fonable  violence  ufed  in  our  author*s  explanation 
of  the  words  Jinncrs  and  finned^  in  the  paragraph 
before  us.     He  fays,  **  Thefe  words.  By  one  man's, 

+  Note  oA  Rom.  viii,  11. 

<♦  difobedience^ 


Explanation  of  Rom,  \\  12,  &c.     f^gg 

^*  dljohediencey  manyivere  made  J  inner s,  mean  neithei" 
'^  more  nor  Icfs,  than  that  by  one  man's  difobe- 
"  diencc  the  many  were  made  lubject  to  death,  by 
"  the  judicial  act  of  God/'*  And  he  fays  in  the 
fame  place,  "  By  death,  moft  certainly,  is  meant 
f'  no  other  than  the  death  and  mortality  common 
"to  all  mankind.'*  And  thofc  words,  ver.  12. 
For  that  ail  have  fmned,  he  thus  explains,  *' All 
*'  men  became  y/w/<?rj,  as  all  mankind  are  brought 
*'  into  a  ftate  of  futfering/'f     Here  I  obferve, 

1.  The  main  thing,  by  which  hejuftihcs  fuch 
interpretations,  is,  that  //«,  in  various  inftances, 
is  ufed  for  fufferuig,  in  the  Old  Teitamcnt.  1  o 
which  I  reply ;  Though  it  be  true,  that  the  word 
Chatiaah,  li^nifies  both  lin,  and  a  lin-offering ; 
and  this,  and  fome  other  Hebrew  words,  which 
fignify  fm,  iniquity,  and  wickedncfs,  are  fome- 
times  put  for  the  effedl  or  puniihmcnt  of  iniquity, 
by  a  metonymy  of  the  caufc  for  the  effedt ;  yet  ic 
does  not  appear,  that  thefe  words  are  ever  ufed 
for  enduring  fuffering,  where  the  fuffering  is  not 
fpoken  of  under  any  notion  of  a  punifhment  of 
lin,  or  a  fruit  of  God's  anger  for  lin,  or  of  any 
imputation  of  guilt,  or  under  any  notion  of  fin's 
being  at  all  laid  to  the  charge  of  the  fufterer,  or 
the  fuffering's  being  at  all  of  the  nature  of  any 
recompence,  compenfation  or  fatisfaction  for  fia. 
And  therefore  none  of  the  infbances  he  mentions. 
Come  up  to  his  purpofe.  When  Lot  is  command- 
ed to  leave  Sodom,  that  he  might  not  be  confurned 
in  the  iniquity  of  the  city^  meaning,  in  that  fire. 
which  is  the  effecfl  and  punifiiment  of  the  iniquity 
of  the  city  ;  this  is  quite  another  thing,  than  if 
that  fire  came  on  the  city  in  general  as  no  punifli- 
ment  at  all,  nor  as  any  fruit  of  a  charge  of  ini> 
quity  on   the  city,  or  of  God's  difpleallirc   for 

*  P.  JO.  +  P.  54.  and  clfevvhere. 

their 


300  Remarks  on  Dr.  T—rs 

their  fin,  but  as  a  token  of  God*s  favor  to  the  in* 
habitants ;  which  is  what  is  fuppofed  with  refpecl 
to  the  death  of  mankind  ;  it  being  introduced 
only  as  a  benefit,  on  the  foot  of  a  covenant  of 
grace.  And  efpecially  is  this  quite  another  thing, 
than  if,  in  the  exprefiion  ufcd,  the  iniquity  had 
been  afcribed  to  Lot ;  and  God,  inftead  of  fay- 
ing, left  thou  be  confumed  in  the  iniqniiy  of  the 
citVy  had  faid,  left  thou  be  confumed  in  ibine  inU 
quity,  or,  \t^  thou /in,  ox  he  made  a /inner.  Where- 
as, the  exprefiion  is  fuch  as  does  cxprcfsly  remove 
the  iniquity,  fpoken  of,  from  Lot,  and  fix  it  on 
another  fubjecl,  vix.  the  city.  The  place  cited 
by  our  author,  in  Jer.  li. — is  exa<5lly  parallel. 
And  as  to  w:hat  Abimelech  fays  to  Abraham, 
What  have  1  offended  thee,  that  thou  haft  brought  on 
7ne^  and  on  my  kingdom,  a  great  fin  ?  It  is  manifefi, 
Abimelech  was  afraid,  that  God  was  angry,  for 
what  he  had  done  to  Sarah  ;  or  would  have  been 
^ngry  with  him,  if  he  had  done  what  he  was 
about  to  do,  as  imputing 7/^  to  him  for  it :  which 
is  a  quite  different  thing  from  calling  fome  cala- 
mity, ftn,  under  no  notion  of  its  being  any  pu- 
nifiiment  of  fin,  nor  in  the  leaft  degree  from 
God's  difpleafure.  And  fo  with  regard  to  every 
place  our  author  cites  in  the  margin,  it  is  plain, 
that  what  is  meant  in  each  of  them,  is  the  punijlj^ 
ment  of  {\\\  and  not  fome  fuffering  Avhich  is  no 
punifliment  at  all.  And  as  to  the  infiances  he 
mentions  in  his  fupplement,  p.  284,  the  two  that 
look  moft  favorable  to  his  defign,  are  thofe  in 
G^n,  xxxi.  39.  and  2  Kin.  vii.  9.-^ With  refpecft 
to  the  former,  where  Jacob  fays,  That  which  was 
torn  of  beafts,  Anochi  achattenah. — Which  Dr.  T. 
is  pleafed  to  tranfiate,  I  was  the  finner:  but  is  pro- 
perly rendered,  /  expiated  it ;  the  verb  in  Fihel 
properly  fignifying  to  expiate.  And  the  plain 
meaning  is^  I  bore  the  blame  of  it^  and  was  obliged  to 


Explanation  of  Rom.  v.  12/  <S:c.      301 

pay  for  it,  as  being  fuppofed  to  be  loft  through  my 
fault  or  neglcd.  Which  is  a  quite  diiJbrcnt  thing 
from  fullering  without  any  fuppofition  of  fault. 
And  as  to  the  latter  place,  where  tht  lepers  fay. 
This  day  is  a  d^y  of  good  tidings ,  and  ':ji:€  hold  our 
peace:  ifizie  tarry  till  viorniyig,  fame  mifhief  ivill  be^ 
fall  us.  In  the  Hebrew,  Umetzaami  gnaon  ; — /W- 
quity  ijcilljind  us,  that  is,  fomepunifliment  of  our 
fault  will  come  upon  us.  Elfewhere  fuch  phrafes 
are  ufcd,  as,  your  iniquity  zvill  fiyid  you  out,  and  the 
like.  But  certainly  this  is  a  different  thing  from 
fuffering  without  fault,  or  fuppofition  of  fault. 
And  it  does  not  appear,  that  the  verb  in  Hiphil, 
Hirpiang,  is  ever  put  for  condemn  in  any  other  fenfc 
than  condemning  for  fin,  or  guilt,  or  fuppofed 
guilt,  belonging  to  the  fubjedl  condemned.  This 
word  is  ufed,  in  the  participle  of  Hiphil,  to  iig- 
Tix^y  condemning,  in  Prov.  xvii.  15.  He  that  jujii- 
fieth  the  wicked,  and  he  that  condemneth  the  jujl,  even 
both  are  an  abominaiion  to  the  Lord,  This  Dr.  T. 
obferves,  as  if  it  were  to  his  purpofe,  when  he  is 
endeavouring  to  fliew,  that  in  this  place  in  the 
5th  of  Romans,  the  apoftle  fpcaks  of  God  him- 
felf  as  condemning  the  juft,  or  perfedly  innocent, 
in  a  parallel-lignification  of  terms.  Nor  is  any 
inftance  produced,  wherein  the  verb,  Jin,  which 
is  ufed  by  the  apoflle  when  he  fays.  All  havejinncd^ 
is  any  where  ufed  in  our  author's  fenfc,  for  being 
brought  into  a  ftate  of  fuffering,  and  that  not  as 
a  puniihment  for  fin,  or  as  any  thing  arifing  from 
Crod's  difplcafure  ;  much  Icfs  for  being  the  fub- 
jccl  of  what  comes  only  as  the  fruit  of  divine 
love,  and  as  a  favor  of  the  highejl  nature,'^  Nor 
can  any  thing  like  this  fenfc  of  the  verb  be  found 
in  the  whole  Bible. 

2.  If  there  had  been  any  thing  like  fuch  an 

*  P.  J03. 

ufc 


g02  Remarks  on  Dr,  T—rs 

\x{^  of  the  words,  fin  and  /inner,  as  our  author 
fuppofes,  in  the  Old  Teftament,  it  is  evident  that 
fuch  an  ufe  of  them  is  quite  alien  from  the  lan- 
guage of  the  New  Teftament.  Where  can  an  in- 
fiance  be  produced,  of  any  thing  like  it,  in  any 
one  place,  befides  what  is  pretended  in  this  ?  And 
particularly,  where  elfe  ihall  we  find  thefe  words 
and  phrafes  ufed  in  fuch  a  itn^c,  in  any  of  this 
apo{lle*s  writings  ?  We  have  enough  of  his 
writings,  by  which  to  learn  his  language  and  way 
of  fpeaking  about  fWy  condemnation,  punijhmenty 
death  2ind  fuffering.  He  wrote  much  more  of  the 
New  Teftament,  than  any  other  perfon.  He  very 
often  has  occafion  to  fpeak  of  condemnation ;  but 
where  does  he  exprefs  it  by  being  7nade  jinners  ? 
Efpecially  how  far  is  he  elfewhere  from  ufing  fuch 
a  phrafe,  to  lignify  a  being  condemned  without 
guilt,  or  any  imputation  or  fuppolition  of  guilt, 
or  atonement  for  guilt  ?  Vaftly  more  dill  is  it  re- 
mote from  his  language,  ^o  to  ufe  the  verb//;/, 
and  to  fay,  man  jinneth,  or  has  Jinned,  though 
hereby  meaning  nothing  more  nor  lefs,  than  that 
he,  by  2i  judicial  act,  is  condemned,  on  the  foot  of  a 
difpenfation  of  grace,  to  receive  a  great  favor  I 
He  abundantly  ufcs  the  words,  fin  2indifnner;  his 
writings  are  full  of  fuch  terms :  but  where  elfe 
does  he  ufe  them  in  fuch  a  fenfe  ?  He  has  much 
occalion  in  his  cpiftles  to  fpeak  of  death,  tempo- 
ral and  eternal ;  he  has  much  occafion  to  fpeak 
q{  fufferingy  of  all  kinds»  in  this  world,  and  the 
world  to  come  :  but  where  docs  he  call  thefe 
things  y/)//*  and  denominate  innocent  ratnfmiers^ 
or  fay,  they  h:\yt  fumed,  meaning  that  they  are 
brought  into  a  flate  of  futfering  ?  If  the  apoflle, 
becaufe  he  was  a  Jew,  was  fo  adicfted  to  the  He- 
brew idiom,  as  thus  in  one  paragraph  to  repeat 
this  particular  Hebraifm,  which,  at  mofl,  is  com- 
paratively rare  even  in  the  Old  Teftament,  it  is 

ilrange 


Explanation  (^  Rom.  v.  12,  <S:c.     .303 

flrange  that  never  any  thing  like  it  fhould  appear 
any  where  elfe  in  his  writings  ;  and  efpccially  that 
he  fhould  never  fall  into  fuch  a  way  of  fpeaking 
in  his  epillle  to  the  Hebrews,  written  to  Jews 
only,  who  were  moft  ufed  to  the  Hebrew  idiom. 
And  why  does  Chrift  never  ufe  fuch  language  in 
any  of  his  fpeeches,  though  he  was  born  and 
brought  up  amongfl  the  Jews,  and  delivered  aU 
mofl  all  his  fpeeches  only  to  Jews  ? — And  why  do 
none  of  the  reft  of  the  writers  of  the  New  Tefta- 
ment  ever  ufe  it,  who  were  all  born  and  educated 
Jews  (at  leaft  all  excepting  Luke)  and  fome  of 
them  wrote  efpecially  for  the  benefit  of  the 
Jews  ? 

It  is  worthy  to  be  obferved,  what  liberty  is 
taken,  and  boldnefs  ufed  with  this  apoftic ;  fuch 

words     as    ocux^toX^^,     ocfxcc^raifOOt     x^iixXy     y.ccrxxci^x, 

J^ix.atow,  (J'ix.ajwfl-i?,  and  w^ords  of  the  fame  root  and 
lignification,  are  words  abundantly  ufed  by  him 
elfewhere  in  this  and  other  epiftles,  and  alfo  when 
fpeaking,  as  he  is  here,  of  Chrift's  redemption 
and  atonement,  and  of  the  general  finfulnefs  of 
mankind,  and  of  the  condemnation  of  fmners, 
and  of  juftification  by  Chrift,  and  of  death  as  the 
confequence  of  lin,  and  of  life  and  reftoration  to 
life  by  Chrift,  as  here ;  yet  no  where  are  any  of 
thefe  words  ufed,  but  in  a  ^<z\\^t  very  remote  from 
what  is  fuppofed  here.  However,  in  this  place 
thefe  terms  muft  have  a  diftinguijhed Jingiilar  fcnfe 
found  out  for  them,  and  annexed  to  them  !  A 
nezi:  language  muft  be  coined  for  the  apoftle, 
which  he  is  evidently  quite  unufcd  to,  and  put 
into  his  mouth  on  this  occafion,  for  the  fake  of 
evading  this  clear,  prccife  and  abundant  teftimony 
of  his,  to  the  doctrine  of  original  fin. 

3.  The  putting  fuch  a  fenfe  on  the  word,  Jlv^ 
\tl  this  place,  is  not  only  to  make  the  apoftic 
greatly  to  difagrce  with  himfclf  in  the  language 

he 


30|  Re?narh  on  Dr.  T — rs 

he  ufes  every  where  elfe,  but  alfo  to  difagree  with 
himfelf  no  lefs  in  the  language  he  ufcs  in  this  very 
paffage*  He  often  here  ufes  the  word  fm,  and 
other  words  plainly  of  the  fame  defign  and  im- 
port, fuch  as  tranfgrelfion^  dijobedience^  offence.  No- 
thing can  be  more  evident,  than  that  thefe  are 
here  ufed  as  feveral  names  of  the  fame  thing ;  for 
they  are  ufed  interchangeably,  and  put  one  for 
another ;  as  will  be  manifeft  only  on  the  caft  of 
an  eye  on  the  place.  And  thefe  words  are  ufed 
no  lefs  than  feventeen  times  in  this  one  para- 
graph. Perhaps  we  fhall  find  no  place  in  the 
whole  Bible,  in  which  the  word  Jin^  and  other 
words  fynonymous,  are  ufed  fo  often  in  fo  little 
compafs:  and  in  all  the  inftances,  in  the  proper 
fenfe,  as  iignifying  moral  evil^  and  even  fo  under- 
ftood  by  Dr.  T.  himfelf  (as  appears  by  his  own 
expofition)  but  only  in  thefe  two  places  $  where, 
\n  the  midfl  of  all,  to  evade  a  clear  evidence  of 
the  dodrine  of  original  fin,  another  meaning 
mull  be  found  out,  and  it  mull  be  fuppofed  that 
the  apoftle  ufes  the  word  in  a  fenfe  intirely  diffe- 
rent, Iignifying  fomething  that  neither  implies  nor 
Juppofes  any  moral  evil  at  all  in  the  fubjed:. 

Here  it  is  very  remarkable,  the  gentleman  who  fo 
greatly  infilled  upon  it,  that  the  word,  deaths  muft 
needs  be  underftood  in  they^;;;<?  fenfe  throughout 
this  paragraph;  yea,  that  it  is  evidentlyy  clearly  and 
infallibly  fo,  in  as  much  as  the  apoftle  is  ftill  dif- 
courfmg  on  the  fame  fubjed ;  yet  can,  without 
the  leatl:  difficulty,  fuppofe  the  word,  futy  to  be 
u^Q(\  fo  differently  in  the  very  lame  pafTage, 
wherein  the  apoflle  is  difcourfing  on  the  fame 
thing.  Let  us  take  that  one  inftance  in  ver.  12. 
I  Vb  ere  fore  as  by  one  7nan  fin  entered  into  the  worlds 
and  death  by  fin,  and  Jo  death  paffed  upon  all  men, 
for  that  all  have  finned.  Here,  by  Jin,  implied  in 
the  -word,  Jinned,  m  the  end  of  the  fencence,  our 

author 


Explanation  ^/^  Rom.  v,  12,  &c.      305 

author  underflands  fomcthing  perfecflly  and  alto- 
gether diverfe  from  what  is  meant  by  the  word  //;/, 
not  only  in  the  fame  difcourfe,  on  the  fame  fub- 
jedl,  but  twice  in  the  former  part  of  the  very  fame 
fentence.  of  which  this  latter  part  is  not  only  the 
conclulion,  but  the  explication ;  and  alfo  intirely 
different  from  the  ufc  of  the  word  twice  in  the 
next  fentence,  wherein  the  apoille  is  flill  mofl 
plainly  difcouriing  on  the  fame  fubjecl,  as  is  not 
denied:  and  m  the  next  fentence  to  that  (ver.  14.) 
the  apoftle  ufes  the  very  fame  verb,  finned^  and  as 
lignifying  the  committing  of  moral  evil,  as  our 
author  himfelf  underllands  it.  Afterwards  (ver. 
19.)  the  apoftle  ufes  the  word fimterSy  v.hich  our 
author  fuppofes  to  be  in  fomewhat  of  a  different 
fenfe  ftill.  So  that  here  is  the  utmoft  violence, 
of  the  kind,  that  can  be  conceived  of,  to  make 
out  a  fcheme,  againfl:  the  plaineft  evidence,  in 
changing  the  meaning  of  a  word,  backward  and 
forward,  in  one  paragraph,  all  about  one  thing, 
and  in  different  parts  of  the  fame  fentences,  com- 
ing over  and  over  in  quick  repetitions,  with  a 
variety  of  other  fynonymous  words  to  fix  its  lig- 
nification  ;  befides  the  continued  ufe  of  the  word 
in  the  former  part  of  this  chapter,  and  in  all  the 
preceding  part  of  this  epiftle,  and  the  continued 
u^t  of  it  in  the  next  chapter,  and  in  the  next  to 
that,  and  the  8th  chapter  following  that,  and  to 
the  end  of  the  epidlc;  in  none  of  which  places 
is  it  pretended,  but  that  the  word  is  ufed  in  the 
proper  fenfe,  by  oup^uthor  in  his  paraphrafe  and 
notes  on  the  whole  epiflle.* 

X  ^ut 

*  Agreeable  to  this  manner,  our  author  in  explaining  the  7th 
chap,  of  Romans,  underftands  the  pronoun,  /or  me^  ufed  by  the 
apoftle  in  that  one  continued  difcourfe,  in  no  \zC=>  than/^r  diffe- 
rent fenfes.  He  takes  it  in  the  i  il  ver.  to  fignify  the  apoftle  Paul 
himfdf.     In  the  8,  9,  10,  and  rjth  verfes,  for  the  people  pf 

the 


306     On  Dn  T—rs  fenfe  of  Rom.  v. 

But  indeed  v  e  need  go  no  further  than  that  one 
ver.   12.  What  the  apoftle  means  by//>/,  in  the 
latter  part  of  the  verfe,  is  evident  with  the  ut- 
mofl  plainncfs,  by  comparing  it  with  the  former 
part  ;  one  part  anfwering  to  another,  and  the  laft 
claufe  exegetical  of  the  former.     Wherefore,  as  hy 
one  man  Jin  entered  into  the  world,  and  death  by  fin  ; 
and  fo  death  pajfed  upon  all  men,  for  that  (or,  unto 
which)   all  have  finned.     Here  fin  and   death   are 
fpoken  of  in  the   former  part,  and  fin  and  death 
are  fpoken  of  in  the  latter  part ;  the  two  parts  of 
the  fentence  fo  anfwering  one  another,  that  the 
fame  things  are  apparently  meant  hyfn  smd  death 
in  both  parts. 

And  befides  to  interpret 7/«;//;/^,  here,  of  falling 
under  the  fuffering  of  death,  is  yet  the  more  vio- 
lent and  unreafonable,  becaufe  the  apoflle  in  this 
very  place  does  once  and  again  diftmguifh  between 
Jin  and  death ;  plainly  fpeaking  of  one  as  the  ef- 
fed,  and  the  other  the  caufe.  So  in  the  21ft  ver. 
That  as  ixnhath  reigned  unto  death;  and  in  the  12  th 
ver.  Sin  entered  into  the  world,  and  death  by  fin. 
And  this  plain  diftindlion  holds  through  all  the 
difcourfe,  as  between  death  and  the  offence,  ver.  15. 
and  ver.  17.  and  between  the  offence  and  conde?n^ 
nation,  ver.  18. 

4.  Though  we  fhould  omit  the  coniideraticn 
of  the  manner  in  which  the  apoftle  ufes  the  words, 

the  Jews,  through  all  ages,  both  before  and  after  Mofes,  efpecl- 
ally  the  carnal  ungodI\-  part  of  tham.  In  the  1 3th  ver.  for  an 
objefting  Jew,  entering  into  a  dialogue  with  the  apollle.  In  the 
15,  16,  17,  20th,  and  latter  part  of  the  2 ^th  ver.  it  is  under- 
ftood  in  two  different  fenfes,  for  two  /s  in  the  fame  perfon ;  one, 
a  man's  rcafon  ;  and  the  other,  his  paffions  and  carnal  appetites. 
And  in  the  7th  and  former  part  of  the  lait  verfe,  for  us  Chrifti- 
ans  in  general;  or,  for  all  that  enjov  the  word  of  God,  the  law 
and  the  Gofpel.  And  thefe  different  fenfes,  the  mod  of  them, 
ftrangely  intermixed  and  interchanged,  backwards  and  for- 
wards*. 

A, 


Explanation  of  Rom.  v.   1-2,  &c.       307 

Jifi,  finned,  &c.  in  other  places,  and  in  other  parts 
of  this  difcourfc,  yet  Dr.  T — r's  interpretation  of 
them  would  be  very  abfurd. 

The  cafe  Hands  thus :  according  to  his  expofi- 
tion,  we  are  faid  to  h^y^  finned,  by  an  a&ive  verb, 
as  though  we  had  ad:ivcly  linned  ;  yet  this  is  not 
fpoken  truly  and  properly,  but  it  is  put  figura- 
tively for  our  becoming  linners  pafjivehy  our  be- 
ing ??iade  or  conftituted  finners.  Yet  again,  not  that 
Ave  do  truly  become  iinners  fafively,  or  are  really 
made  fnners^  by  any  thing  that  God  does  ;  this 
alfo  is  only  a  figurative  or  tropical  reprefentation : 
and  the  meaning  is  only,  we  are  condemned,  and 
treated  as  if  we  \\txQ.fumers,  Not  indeed  that  we 
ViYQ -pvoptrlY  condemned ;  for  God  never  truly  con- 
demns the  innocent :  but  this  alfo  is  only  a  figu- 
rative reprefentation  of  the  thing.  It  is  but  as  it 
were  condemning ;  becaufe  it  is  appointing  to 
deathy  a  terrible  evil,  as  if  it  were  a  punilhment. 
But  then,  in  reality,  here  is  no  appointment  to  a 
terrible  evil,  or  any  evil  at  all ;  but  truly  to  a  be- 
7iejity  a  great  benefit :  and  fo,  in  reprefenting  death 
as  a  punilhment  or  calamity  condemned  to,  another 
figure  or  trope  is  made  ufe  of,  and  an  exceeding 
bold  one ;  for,  as  we  are  appointed  to  it,  it  is  fo 
far  from  being  an  evil  or  punifliment,  that  it  is 
really  a  favor,  and  that  of  the  higheft  nature,  ap- 
pointed by  mere  grace  and  love;  though,  it  feems 
to  be  a  calamity. — Thus  we  have  tropes  and  fi- 
gures multiplied,  one  upon  the  back  of  another; 
and  all  in  that  one  word,  ftined;  according  to  the 
manner,  as  it  is  fuppofed,  the  apoille  ufes  it.  We 
have  7i  figurative  reprefentation,  not  of  a  reality,  but 
of  2L  figurative  repreferJation,  Neither  is  this  a  re* 
prefentation  of  a  reality,  but  of  another  thing 
that  ftill  is  but  a  figurative  reprefentation  of  fome- 
thing  elfe :  yea,  even  this  fomething  efe  is  ftill 
but  d,  figure,  and  one  that  is   very  harfh  and  far- 

X  2  fetched. 


3o8         On  Dr,  T — rsfenfe  of  Rom.  \% 

fetched.     So  that  here  we  have  aj?^7^r<f  to  repre- 
fent  a  figure ^  .even  2i  figure  of  a  figure  reprefenting 
fome  very  xq.v[\o\.q.  figure ^  which  mofl  obfcurely  re- 
prefents  the  thing  intended  ;  if  the  moft  terrible 
evil  can  indeed  be  faid  at  all  to  reprefent  the  con- 
trary good^  of  the  higheft  kind. — And  now,  what 
cannot  be  made  of  any  place  of  Scripture,  in  fuch 
a  way  of  managing  it,  as  this  ?     And  is  there  any 
hope  of  ever  deciding  any   controverfy  by  the 
Scripture,  in  the  way  of  uling  fuch  a  licence  with 
the  Scripture,  in  order  to  force  it  to  a  compli- 
ance with  our  own  fchemes  ?     If  the  apoftle  in- 
deed ufes  language  after  fo  flrange  a  manner  in 
this  place,  it  is  perhaps  fuch  an  inftance,  as  not 
only  there  is  not  the  like  of  it  in  all  the  Bible  be- 
lides,   but  perhaps  in  no  writing  whatfoevcr. — 
And  this,  not  in  any  parabolical,  vilionary,   or 
prophetic  defcription,  in  which  difficult  and  ob^ 
fcure  reprefentations  are  wont  to  be  made  ufe  of; 
nor  in  a  dramatic  or  poetical  reprefentation,  in 
which  a  great  licence  is  often  taken,  and  bold  fi- 
gures are  commonly  to  be  expecled  :   but  it  is  in 
a  familiar  letter,  wherein  the  apoftle  is  delivering 
Gofpel  inftrudion,  as  aminifter  of  the  New  Tefta- 
ment ;  and  wherein,  as  he  profelTes,  he  delivers 
divine  truth  without  the  veil  of  ancient  figures 
and  fimilitudcs,  and  ufes  great  plainnefs  of  fpeech. 
And  in  a  difcourfe  that  is  wholly  didadlic,  narra- 
tive and  argumentative ;  evidently  fetting  himfelf 
to  explain  the  dodtrine  he  is  upon,  in  the  reafon 
and  nature  of  it,  with  a  great  variety  of  expref- 
fions,  turning  it  as  it  were  on  every  fide,  to  make 
his  meaning  plain,  and  to  fix  in  his  readers  the 
exa6l  notion  of  what  he  intends. — Dr.  T.  himfelf 
obferves,*  "  This  apoflle  takes  great  care  to  guard 
"  and  explain  every  part  of  his  fubjedl:  and  1  may 

*  Pref.  to  Paraph,  on  Rom, 

"  venture 


The  true /cope  of  Rom.  v.  r^o^ 

**  venture  to  fay,  he  has  left  no  part  of  it  iinex- 
««  plamed,  or  unguarded.  Never  was  an  author 
«*  more  exad  and  cautious  in  this,  than  he.  Somc- 
"  times  he  writes  notes,  on  a  fentence  liable  to 
*'  exception,  and  wanting  explanation." — Now  I 
think,  this  care  and  exacl:nefs  of  the  apoftle  no 
where  appears  more  than  in  the  place  we  are  up- 
on. Nay,  I  fcarcely  know  another  inftance  equal 
to  this,  of  the  apoflle's  care  to  be  well  under- 
ftood,  by  being  very  particular,  explicit,  and  prc- 
cife,  fetting  the  matter  forth  in  every  light,  go- 
ing over  and  over  again  with  his  dodrinc,  clearly 
to  exhibit,  and  fully  to  fettle  and  determine  the 
thing  which  he  aims  at. 

Sect.     II. 

Some  Ohfervations  on  the  Conneclion,  Scope,  and 
S^n^c  of  ibis  remarkable  Paragraph  in  Rom.  v. — 
With  fame  Reflexions  on  the  Evidence  z<vhich  ztr 
here  have  of  the  Doctrine  ^Original  Sin. 

THE  connection  of  this  remarkable  para- 
graph with  the  foregoing  difcourfe  in  this 
epiftle,  is  not  obfcure  and  difficult;  nor  to  be 
fought  for  at  a  diftance.  It  may  be  plainly  feen, 
only  by  a  general  glance  on  things  which  went 
before,  from  the  beginning  of  the  epifble:  and 
indeed  what  is  faid  immediately  before  in  the 
fame  chapter,  leads  diredlly  to  it.  The  apofilc 
in  the  preceding  part  of  this  epillle  had  largely 
treated  of  the  y7^^/;/f/}  and  ynifery  of  all  mankind, 
Jews  as  well  as  Gentiles.  He  had  particularly 
fpoken  of  the  depravity  and  ruin  of  mankind  in 
their  natural  ftate,  in  the  foregoing  part  of  this 
chapter ;  reprefenting  them  as  being  finners,  un^ 
godhy  enemiesy  expofed  to  divine  zvraih,  and  witb^ 
out  ftrengtb. — No  wonder  now,  this  leads  him  to 

X  3  obfcrvc 


;]  10  The  true  conneSiion^  fiope^ 

obferve,  how  this  fo  great  and  deplorable  an  eveilt 
came  to  pafs;  how  this  univerfal  fin  and  ruin  came 
into  the  world.  And  with  regard  to  the  Jews  in 
particular,  who  though  they  might  allow  the 
dodrine  of  original  fm  in  their  own  profefllon, 
.yet  were  ftrongly  prejudiced  againft  what  was  im- 
plied in  it,  or  evidently  following  from  it,  with 
regard  to  themfelves ;  in  this  refpect  they  were 
prejudiced  againft  the  doctrine  of  univerfal  finful- 
\\q{%^  and  expofednefs  to  wrath  by  nature,  looking 
on  themfelves  as  by  nature  holy  and  favorites  of 
God,  becaufe  they  were  the  children  of  Abraham ; 
and  with  them  the  apolile  had  labored  moft  in 
the  foregoing  part  of  the  epiftle,  to  convince  them 
of  their  being  by  nature  as  iinful,  and  as  much  the 
children  of  wrath,  as  the  Gentiles: — I  fay,  with 
regard  to  them,  it  was  exceeding  proper,  and 
what  the  apoftle*s  deiign  moft  naturally  led  him  to, 
to  take  off  their  eyes  from  their  father  Abraham,  who 
was  their  father  in  diftindion  from  other  nations, 
and  direcT:  them  to  their  father  Adam,  who  was 
the  common  father  of  mankind,  and  equally  of 
Jews  and  Gentiles.  And  w  hen  he  was  entered  on 
this  do6lrine  of  the  derivation  of  fin  and  ruin,  or 
death,  to  all  mankind  from  Adam,  no  wonder  if 
he  thought  it  needful  to  be  fomewhat  particular 
in  it,  feeing  he  wrote  to  Jews  and  Gentiles  ;  the 
former  of  which  had  been  brought  up  under  the  - 
prejudices  of  a  proud  opinion  of  themfelves,  as  a 
holy  people  by  nature  ;  and  the  latter  had  been 
educated  in  total  ignorance  of  all  things  ofthisi' 
kind.  . 

Again,  the  apoftle  had  from  the  beginning  of 
the  epiftle  been  endeavoring  to  evince  the  abfo- 
lute  dependence  of  all  mankind  on  the  ix^^  grace 
of  God  for  falvation,  and  the  greatnefs  of  this 
grace;  and  particularly  in  the  former  part  of  this 
chapter.     The  greatnefs   of  this  grace  he  ftiews 

cfpccially 


andfenfe  e/'Rom.  v.  1 2,  &c.  3 1 1 

cfpccially  by  two  things.     (1.)  The  imivcrfal  cor- 
ruption  and  mifcry  of  mankind;  as   in  all   the 
foregoing  chapters,  and  in  the  6,  7,  8,  9,  and  10th 
verfcs  of  this  chapter. — (2.)  The  greatnefs  of  the 
benefits  which  believers  receive,  and  the  great- 
nefs of  the  glory  they  have  hope  of.     So  efpeciaU 
lyinver.   1,  2,  3,  4,  5,  and  1  ith  of  this  chapter. 
And  here,  in  this  place  we  are  upon,  from  ver. 
12,  to  the  end,  he  is  flill  on  the  fame  defign  of 
magnifying  the  grace  of  God,  in  the  fame  thing, 
viz.  the  favor,  liie  and  happincfs  which  believers 
in  Chrift  receive ;  fpeaking   here  of  the  grace  of 
God,  the  gift  by  grace,  the  akimdiw  of  grace,  and 
ihe  reign  of  grace.     And  he  ftill  fets  forth  the  free* 
dom  and  riches  of  grace  by  the  fame  two  argu- 
ments,  viz.  the  univerfal  linfulnefs  and  ruin  of 
mankind,  all  having  fmned,  all  naturally  expofed 
to  death,  judgment  and  condemnation;  and  the 
exceeding  greatnefs  of  the  benefit  received,     be- 
ing far  greater  than  the  mifery  which  comes  by 
the  firll  Adam,  and  abounding  beyond  it.     And 
it  is  by  no   means  confident  with  the  apolUe's 
fcope,  to  fuppofe,  that  the  benefits  which  we  have 
by  Chrift  as  the  antitype  of  Adam,  here  mainly  in- 
fixed on,  is  without  any  grace  at  all,  being  only 
a  reftoration  to  life,  of  fuch  as  never  defcrved 
death. 

Another  thing  obfervable  in  the  apoftle's  fcope 
from  the  beginning  of  the  epiftle,  is,  he  endeavors 
to  fliew  the  greatnefs  and  abfolutcncfs  of  the  de- 
pendence of  all  mankind  on  the  redemption  and 
righteoufnefs 0^ Q\ii\^,  for juftification  and  life,  that, 
he  might  magnify  and  exalt  the  Redeemer :  which 
delign  his  whole  heart  was  fwallowed  up  in,  and 
may  be  looked  upon  as  the  main  defign  of  the 
whole  epiftle.  And  this  is  what  he  had  been  up^ 
on  in  the  preceding  part  of  this  chapter;  inferring 
it  from  the  fame  argument,  the  utter  finfulnels 

X  4  and 


312  The  true  connexion,  f cope, 

and  ruin  of  all  men.  And  he  is  evidently  dill  oi\ 
the  fanie  thing  in  this  place,  from  the  12th  ver. 
to  the  end;  fpeaking  of  the/z^wf- juftification  and 
righteoufnefs,  which  he  had  dwelt  on  before ;  and 
not  another  totally  diverfe.  No  wonder,  when 
the  apofile  is  treating  fo  fully  and  largely  of  our 
reftoration,  rightcoufnefs  and  life  by  Chnft,  that 
he  is  led  by  it  to  confider  our  fall,  lin,  death  and 
ruin  by  Adam ;  and  to  obferve  wherein  thefe  two 
oppolite  heads  of  mankind  agree,  and  wherein 
they  differ,  in  the  manner  of  cos.  veyance  of  oppo- 
iite  influences  and  communications  from  each. 

Thus  if  this  place  be  underftood,  as  it  is  ufed 
to  be  underftood  by  orthodox  divines,  the  whole 
ftands  in  a  natural,  eafy  and  clear  connexion  with 
the  preceding  part  of  the  chapter,  and  all  the  for- 
mer part  of  the  epiftle  ;  and  in  a  plain  agreement 
with  the  exprefs  delign  of  all  that  the  apoftle  had 
been  faying;  and  alfo  in  connection  with  the 
words  lafl:  before  fpoken,  as  introduced  by  the  two 
immediately  preceding  vcrfes,  where  he  is  fpeak- 
ing of  our  j unification,  reconciliation  and  falva- 
tion  by  Chrift ;  which  leads  the  apoftle  diredly 
to  obferve,  how,  on  the  contrary,  we  have  lin  and 
death  by  Adam.  Taking  this  difcourfe  of  the 
apoftle  in  it's  true  and  plain  fenfe,  there  is  no 
need  of  great  extent  of  learning,  or  depth  of  cri- 
ticifm,  to  find  out  the  connexion:  but  if  it  be 
underftood  in  Dr.  T — r's  fenfe,  the  plain  fcope 
and  connecftion  are  wholly  loft,  and  there  was  tru- 
ly need  of  a  fkill  in  criticifm,  and  art  of  difcern- 
ing,  beyond,  or  at  leaf!  different  from  that  of  for- 
mer divines,  and  a  faculty  of  feeing  fomcthing 
afar  of,  which  other  men's  fight  could  not  reach,^ 
in  order  to  find  out  the  connexion. 

What  has  been  already  obferved,  may  fuffice  to 
fhew  the  apoftle's  general  fcopc  in  this  place. 
But  yet  there  feem  to  be  fom.e  other  things,  which 

he 


andfenfe  of  Rom.  \\  12,  &c.  313 

he  has  his  eye  to,  in  fcvcral  exprclTiOxns;  ibmc 
particular  things  in  the  then  prelent  Hate,  tem- 
per and  notions  of  the  Jews,  which  he  alfo  had 
before  fpoken  of,  or  had  reference  to,  in  certain 
places  of  the  foregoing  part  of  the  epiille.  As 
particularly,  the  Jews  had  a  very  fuperltitious  and 
extravagant  notion  of  their  law  delivered  by  Mo^ 
fes;  as  if  it  were  the  prime,  grand,  and  indeed 
only  rule  of  God's  proceeding  with  mankind,  as 
their  judge,  both  in  men's  juilification  and  con- 
demnation, or  from  whence  all,  bothlin  and  righ- 
teoufnefs,  was  imputed;  and  had  no  conliderati- 
on  of  the  law  of  nature,  written  in  the  hearts  of 
the  Gentiles,  and  of  ail  mankind.  Herein  they 
afcribed  infinitely  too  much  to  their  particular 
law,  beyond  the  true  deiign  of  it.  They  viade 
^heir  bo  aft  of  the  law  /  as  if  their  being  diftinguifli^ 
ed  from  all  other  nations  by  that  great  privilege, 
the  giving  of  the  law y  fufticiently  made  them  a  holy 
people,  and  God's  children.  This  notion  of 
theirs  the  apoftle  evidently  refers  to,  chap.  ii.  13, 
17, — 19.  and  indeed  through  that  vvhole  chapter. 
They  looked  on  the  law  of  Mofes  as  intended  to 
be  the  only  rule  and  means  of  j unification ;  and  aa 
fuch,  trufted  in  the  works  of  the  law,  efpeciaily 
circumcifion  ;  which  appears  by  the  3d  chapter. 
But  as  for  the  Gentiles,  they  looked  on  them  as 
by  nature  finners,  and  children  of  wrath:  becaufc 
born  of  uncircumcifed  parents,  and  aliens  from 
their  law,  and  who  themfelves  did  not  know,  pro- 
fefs  and  fubmit  to  the  law  of  Mofes,  become  pro- 
felytes,  and  receive  circumcifion.  What  they  cf- 
teemed  the  fum  of  their  wickednefs  and  condem- 
nation was,  that  they  did  not  turn  Jews,  and  adl 
as  Jews.  *     This  notion  of  their's  the  apoflle  has  a 

^  *  Here  are  worthy  to  be  obferved  the  things  which  Dr.  T. 
himfclf  fays  to  the  fame  purpofc,  Kej^  ^  270,  271,  and  Pn-facf 
to  Far,  on  Epji.  to  Rom^  }  43. 

plain 


314  Tbc  true  conne&ion./cope, 

plain  refped  to,  and  endeavors  to  convince  them 
of  thefalfenefs  of,  in  chap.  ii.  12, — 16.  And  he^ 
has  a  manifell  regard  again  to  the  fame  thing  here, 
in  the  12,  13,  and  14th  verfes  of  chap.  vth. 
Which  may  lead  us  the  more  clearly  to  fee  the 
true  fenfe  of  thofe  verfes ;  about  the  fenfe  of  which 
is  the  main  controverfy,  and  the  meaning  of  which 
being  determined,  it  will  fettle  the  meaning  of 
every  other  controverted  expreffion  through  the 
^vhole  difcourfe. 

Dr.  T.  mifreprefcnts  the  apoftle's  argument 
in  thefe  verfes,  (which,  as  has  been  dcmonllrated, 
is  in  his  ^^ni^  altogether  vain -and  impertinent.) 
He  fuppofes,  the  thing  which  the  apollle  mainly 
intends  to  prove,  is,  that  death  or  mortality  does 
not  come  on  mankind  hy  perjonal  iin  ;  and  that  he 
would  prove  it  by  this  medium,  that  death  reigned 
when  there  was  720  law  in  being,  which  threatened 
perfonal  fin  with  death:  It  is  acknowleged,  that- 
this  is  implied,  even  that  death  came  into  the 
world  by  Adam's  fin:  yet  this  is  not  the  main 
thing  the  apofile  defigns  to  prove.  But  his  main 
point  evidently  is,  tha.t  /In  and  guilt  a.ndJti/1  expo^ 
Jednejs  to  death  and  ruin  came  into  the  world  by 
Adam's  i\n;  as  right eoujnefs^  juftification^  and  a  title 
io  eternal  life  come  by  Chrilt.  Which  point  he 
confirms  by  this  confideration.  That  from  the  ve- 
ry time  when  Adam  finned,  thefe  things,  namely, 
fin,  guilt  and  defert  of  ruin,  became  univerfal  in 
the  world,  long  before  the  law  given  by  Mofcs  to 
the  Jewilh  nation  had  any  being. 

The  apofile's  remark,  thaty/;/  entered  into  the 
world  by  one  man,  who  \^as  the  father  of  the  w^hole 
human  race,  was  an  obfervation  which  aftbrded 
proper  infi:ruclion  for  the  Jev/s,  who  looked  on 
themfelves  an  holy  people,  becaufe  they  had  the 
law  of  Mofes,  and  were  the  children  of  Abraham,, 
an  holy  father;  while  they  looked  on  other  nati- 
ons. 


andfenfe  ^Rom.  v.  12,  &c.         315 

ons  as  by  nature  unholy  and  iinners,  becaufc  they 
were  nof.  Abraham's  children.  He  leads  them 
up  to  an  higher  anceltor  than  this  patriarch,  e\  en 
to  Adam,  who  being  equally  the  father  of  Jews  and 
Gentiles,  both  alike  come-  from  a  fmful  father  ; 
from  vvliom  guilt  and  pollution  were  derived  alike 
to  all  m.ankiiid.  And  this  the  apoftle  proves  by 
an  argum.ent,  which  of  all  that  could  polFibly  be 
invented,  tended  the  moft  briefly  and  direcftly  to 
convince  the  Jews:  even  by  this  rcfledion,  that 
death  had  equally  come  on  all  mankind  from 
Adam's  time,  and  that  the  pofterity  of  Abraham 
were  equally  fubjecl  to  it  with  the  reft  of  the  world. 
This  was  apparent  mfa^-,  a  thing  they  all  knew. 
And  the  Jews  had  always  been  taught,  that  death 
(which  began  in  the  deftrudion  of  the  body,  and 
of  this  prefent  life)  was  the  proper  puniihment 
o^  fin.  This  they  were  taught  in  Mofes's  hiflory 
of  Adam,  and  God's  firft 'threatening  of  puniih- 
ment for  fin,  and  by  the  confbant  doctrine  of  the 
law  and  the  prophets ;  as  has  been  already  ob- 
ferved. 

And  the  apoftle's  obfervation,  that////  ivas  in 
the  world  long  before  the  lazv  was  given,  and  wasl 
as  iiniverfalm  the  w^orld  from  the  times  of  Adam, 
as  it  had  been  among  the  Heathen  lince  the  law 
of  Mofes,  this  fhewed  plainly,  that  the  Jews  were 
quite  miltaken  in  their  notion  of  //^tVr  particular 
law ;  and  that  the  lazv  which  is  the  original  and 
univerfal  rule  of  righteoufncfs  and  judgment  for 
all  mankind,  was  another  law,  of  far  more  an- 
cient date,  even  the  law  of  nature  ;  which  began 
as  early  as-  the  human  nature  began,  and  was 
eftablifhed  with  the  firlt  father  of  mankind,  and 
in  him  with  the  whole  race :  the  politive  precept 
of  abfbaining  from  the'  forbidden  fruit,  being 
given  for  the  trial  of  his  compliance  with  this 
law  of  nature;  of  which  the  main  rule  is  fuprcme 

regard 


316  The  true  connexion ^  fcope^ 

regard  lo  God  and  his  ,will.  And  the  apoftlc 
proves  that  it  muft  be  thus,  becaufe,  if  the  law 
of  Mofes  had  been  the  higheft  rule  of  judgment, 
and  if  there  had  not  been  a  fuperior,  prior,  di- 
vine rule  eitablilhed,  mankind  in  general  would 
not  have  been  judged  and  condemned  as  finners, 
before  that  was  given  (for  "  fin  is  not  imputed, 
when  there  is  no  law'*)  as  it  is  apparent  in  fad 
they  were,  becaufe  death  reigned  before  that  time, 
even  from  the  times  of  Adam. 

It  may  be  obferved,  the  apoftle  in  this  epiftlc, 
and  that  to  the  Galatians,  endeavors  to  convince 
the  Jews  of  thefe  two  things,  in  oppofition  to 
the  notions  and  prejudices  they  had  entertained 
concerning  their  law,  (1.)  That  it  never  was  in- 
tended to  be  the  covenant,  or  method  by  which 
they  fhould  actually  htjujlified.  (2.)  That  it  was 
not  the  higheft  and  univerjal  rule  or  law,  by  which 
mankind  in  general,  and  particularly  the  Heathen 
world,  were  condemned.  And  he  proves  both  by 
iimilar  arguments. — He  proves,  that  the  law  of 
Mofes  was  not  the  covenant^  by  which  any  of 
mankind  were  to  obtain  juftification^  becaufe  that 
covenant  was  of  older  date,  being  exprefsly  efta- 
blifhcd  in  the  time  of  Abraham,  and  Abraham 
himfelf  was  juftified  by  it.  This  argument  the 
apoftle  particularly  handles  in  the  3d  chap,  of 
Galatians,  efpecially  in  ver.  17,  18,  19.  And 
this  argument  is  alfo  made  ufe  of  in  the  apoftle's 
reafonings  in  the  ivth  chapter  of  this  epiftle  to  the 
Romans,  efpecially  ver.  13,  14,  15, — He  proves 
alfo,  that  the  law  of  Mofes  was  not  the  prime  rule 
of  judgment,  by  which  mankind  in  general,  and 
particularly  the  Heathen  world,  were  condemned. 
And  this  he  proves  alfo  the  fame  way,  viz,  by 
fhewing  this  to  be  of  older  date  than  that  law,  and 
that  it  was  eftablifhed  with  Adam. — Now,  thefe 
things  tended  to  lead  the  Jews  to  right  notions  of 

their 


and fenfe  of  ^om,  v.  12,  &c.         317 

their  law,  not  as  the  intended  method  o^  jujlifica-^ 
tioiiy  nor  as  the  original  and  univerfal  rule  oi  coyi^ 
demnation,  but  {oTC\Qlh\ngfnper added  to  both:  both 
being  of  older  date.  Superadded  to  the  latter^  to 
illullrate  and  confirm  it,  that  the  offence  might 
abound  :  and  fuperadded  to  the  former,  to  be  as  a 
JchooUmaJler^  to  prepare  men  for  the  benefits  of 
it,  and  to  magnify  divine  grace  in  it,  that  this 
might  much  more  abound. 

The  chief  occafion  of  the  obfcurity  and  diffi- 
culty, which  fcems  to  attend  the  fcope  and  con- 
neclion  of  the  various  claufes  in  the  three  firft 
verfes  of  this  difcourfe,  particularly  the  13th  and 
14th  verfes,  is,  that  there  are  tzvo  things  (although 
things  clofely  conneded)  which  the  apoflle  has 
in  his  eye  at  oncey  in  which  he  aims  to  enlighten 
them  he  writes  to  ;  which  will  not  be  thought  at 
all  flrange,  by  them  that  have  been  convcrfant 
with,  and  have  attended  to  this  apoflle's  writings. 
He  would  illullrate  the  grand  point  he  had  been 
upon  from  the  beginning,  even  jujlification  through 
Chrift's  righteoufnejs  ahne^  by  fliewing  how  we  are 
originally  in  a  linful  and  miferable  flate,  and  how 
we  derive  this  fin  and  mifery  from  Adam,  and 
how  we  are  delivered  and  juftified  by  Chrift  as  a 
fecond  Adam. — At  the  fame  time,  he  would  con- 
fute thofe  foolifh  and  corrupt  notions  of  the  Jews, 
about  their  nation  and  their  lav:^  that  were  very  in- 
confiftent  with  thefe  doctrines. — And  he  here  en- 
deavors to  ellablifh,  at  once,  thefe  two  things  in 
oppofition  to  thofe  JewiHi  notions. 

(1.)  That  it  is  our  natural  relation  to  Adam, 
and  not  to  Abraham,  which  determines  our  na- 
tive moral  Hate ;  and  that  therefore  the  being  na- 
tural children  of  Abraham,  will  not  make  us  by 
nature  holy  in  the  fight  of  God,  fince  we  are  the 
natural  feed  of  linful  Adam  :  nor  does  the  Gen- 
tiles being  not  defcended  from  Abraham,  deno- 
minate 


318  The  true  connexion,  fcope^ 

minate  them  finnersy   any  more  than  the  Jews, 
feeing  both  alike  are  defcended  from  Adam. 

(2.)  That  the  law  of  Mofes  is  not  the  prime 
and  general  law  and  rule  of  judgment  for  man- 
kind, to  condemn  them,  and  denominate  themy///-. 
7icrs  ;  but  that  the  ftate  they  are  in  with  regard  to 
a  higher,  more  ancient  and  univerfal  law,  deter- 
mines mankind  in  general  tohtjinners  in  the  fight 
of  God,  and  liable  to  be  condemned  as  fuch. 
Which  obfervation  is,  in  many  refpedts,  to  the 
apoftle's  purpofe ;  particularly  in  this  refped:, 
that  if  the  Jews  were  convinced,  that  the  law 
which  was  the  prime  rule  of  condemnation^  was 
given  to  all^  was  common  to  all  mankind,  and 
that  all  fell  under  condemnation  through  the  vio- 
lation of  that  law  by  the  common  father  of  all, 
both  Jews  and  Gentiles,  then  they  would  be  led 
more  eafily  and  naturally  to  believe,  that  the  me- 
thod oi  juftificationy  which  God  had  eftabliilied, 
alfo  extended  equally  to  all  mankind  :  and  that 
the  Meffiah,  by  whom  we  have  this  j unification, 
is  appointed,  as  Adam  was,  for  a  common  head 
to  ail,  both  Jews  and  Gentiles. 

The  apoftle's  aiming  to  confute  the  Jewifli  no- 
tion, is  the  principal  occaiion  of  thofe  words  in 
the  13  th  ver.  For  until  the  law ^  fin  was  in  the 
world ;  but  fin  is  not  imputed^  when  there  is  no  law. 

As  to  the  import  of  that  exprelTion,  even  over 
them  that  had  not  finned  after  the  fimilitude  of  Adam's 
tranfgrtfjion,  not  only  is  the  thing  fignified  by  it, 
in  Dr.  T — r's  fenfe  of  it,  not  true  ;  or  if  it  had 
been  true,  would  have  been  impertinent,  as  has 
been  fliewn  ;  but  his  interpretation  is,  otherwife, 
very  much  framed  and  unnatural.  According  to 
him,  by  **  firming  after  the  fimilitude  of  Adam's 
*'  tranigrefTion,"  is  not  meant  any  fimilitude  of 
the  adl  of  finning,  nor  of  the  command  finned 
againft,  nor  properly  any  circumftance  of  ihcjin*, 

but 


and fc^ife  of  Kom,  V,  12,  &c.       319 

but  only  the  fimilitude  of  a  circumflance  of  the 
command^  viz.  the  threateniyig  it  is  attended  with. 
A  far-1'etched  thing,  to  be  called  a  fimilitude  of 
jinniyigl  Beiides,  this  cxprcfTion,  m  fuch  a  mean- 
ing, is  only  a  needlefs,  impertinent,  and  aukward 
repeating  over  again  the  fame  thing,  which,  it  is 
fuppofed,  the  apoftle  had  obferved  in  the  fore- 
going verfe,  even  after  .he  had  left  it,  and  had 
proceeded  another  ftep  in  the  feries  of  his  dif- 
courfe,  or  chain  of  arguing.  As  thus,  \\\  the 
foregoing  verfe,  the  apoftle  had  plainly  laid  down 
his  argument  (as  our  author  underftands  itj  by 
which  he  would  prove,  death  did  not  come  by 
-perfonal  fin,  viz,  that  death  reigned  before  any 
laWy  threatening  death  for  perfonal  lin,  was  in  be- 
ing ;  fo  that  the  fin  then  committed  was  againft 
no  laWy  threatening  death  for  perfonal  lin.  Hav- 
ing laid  this  down,  the  apoftle  leaves  this  part  of 
his  argument,  and  proceeds  another  ftep,  7/r^'<f7- 
thelefs  death  reigned  from  Adam  to  Mofes :  and  then 
returns,  in  a  ftrange,  unnatural  manner,  and  re^ 
peats  that  argument  or  affertion  again,  but  only 
more  obfcurely  than  before,  in  thefe  words,  even 
over  them  that  had  7iot  Jinned  after  the  f.militiide  of 
Adam's  tranfgrfjjion,  i.  e.  over  them  that  had  not 
fuincd  againlt  a  law  threatening  death  for  perfonal 
fin.  Which  is  juft  the  fame  thing,  as  if  the 
;ipo(lle  had  faid,  "  They  that  finned  before  the  lazv, 
*'  did  not  lin  af^ainft  a  law  threatenino-  death  for 
*'  perfonal  lin  ;  for  there  w  as  nof^ch  lavOy  for  any 
"  to  fin  againft,  at  that  time:  neverthelefs  death 
*'  reigned  at  that  time,  even  over  fuch  as  did  not  Jin 
"  agai nil  a  law  threatening  death  for  perfonal 
"  fin.*' — Which  latter  claufe  adds  nothing  to  the 
premifcs,  and  tends  nothing  to  illuftrate  what  was 
faid  before,  but  rather  to  obfcure  and  darken  it. 
The  particle  (xai)  even,  when  prefixed  in  this 
manner,    ufed   to  lignify   fomething   additional, 

fome 


220  The  true  conneBion^  fcop^^ 

fome  advance  in  the  {tv\{^  or  argument;  implying^ 
that  the  words  following  exprefs  fomething  more^ 
or  exprefs  the  fame  thing  more  fully,  plainly,  or 
forcibly.  But  to  unite  two  claufes  by  fuch  a  par- 
ticle, in  fuch  a  manner,  when  there  is  nothing  be- 
fides  a  flat  repetition,  with  no  fuperadded  fcnfe 
or  force,  but  rather  a  greater  uncertainty  and  ob- 
fcurity,  would  be  very  unufual,  and  indeed  very 
abfurd. 

I  can  fee  no  reafon,  why  we  fhould  be  dilla- 
tisfied  with  that  explanation  of  this  claufe,  which 
has  more  commonly  been  given,  viz.  That  by 
than  "joho  have  not  finned  after  the  fwiilitude  of  Adam's 
iranfgreffionSy  art  meant  infants ;  who,  though  they 
have  indeed  finned  in  Adam,  yet  never  linned  as 
Adam  did,  by  aiflually  tranfgrelling  in  their  own 
perfons ;  unlefs  it  be,  that  this  interpretation  is 
too   old,  and  too  common.     It  was  well  known  by 
thofe  the  apoflle  wrote  to,  that  vaft  numbers  had 
died  in  infancy,  within  that  period  which  the  apof- 
tie  fpeaks  of,  particularly  in  the  time  of  the  de- 
luge :  and  it  would  be  ftrange,  the  apoftle  Ihould 
not  have  the  cafe  of  fuch  infants  in  his  mind  ; 
even  fuppoiing,  his  fcope  were  what  our  author 
fuppofes,  and  he  had  only  intended  to  prove  that 
death  did  not  come  on  mankind  for  their  perfonal 
iin.     How  diredly  would  it  have  ferved  the  pur- 
pofe  of  proving  this,  to  have  mentioned  fo  great 
a  part  of  mankind,  that  are  fubjedl  to  death,  who, 
all  know,  never  committed  any  lin  in  their  own 
perfons?     How   much   more  plain  and  eafy  the 
proof  of  the  point   by  that,  than  to  go  round 
about,  as  Dr.  T.   fuppofes,  and  bring  in  a  thing 
fo   dark  and  uncertain,  as  this,  that  God.  never 
would  bring  death  on  all  mankind  for  perfonal  fin 
(though  they  had  perfonal  fin)  without  an  exprefs 
revealed  conftiiution ;  and   then   to   obferve,    that 
the^e  was  vo  revealed  conilitution  o^  this  nature 

from 


and fenj^  of  Kom.  v.   12,  &c.        321 

firom  Adam  to  Mofes ;  which  alfo  feems  a  thing 
"without  any  plain  evidence ;  and  then  to  infer, 
that  it  mud  needs  be  fo,  that  it  could  come  only 
on  occajion  of  Adam's  lin,  though  not  for  his  fm, 
or  as  any  punilhmcnt  of  it;  which  inference  alfo 
is  very  dark  and  unintelligible. 

If  the  apoflle  in  this  place  meant  thofc  who 
never  fmned  by  their  perfonal  act,  it  is  not  ftrange 
that  he  fhould  exprefs  this  by  their  not  finnhig  of- 
icr  the  fimiUtude  of  Adam's  tranfgrcffion.  We  read 
of  two  ways  of  men's  being  like  Adam,  or  in 
which  a  fmiilitude  to  him  is  afcribed  to  men  ; 
one  is  a  being  begotten  or  born  in  his  image  or 
likeyjefs.  Gen.  v.  3.  Another  is  a  tranfgreiling 
God's  covenant  or  law,  like  him^  Hof.  vi.  7.  The\\ 
like  Adam  (fo,  in  the  Heb,  and  viilg.  Lat.)  have 
iranfgrejjed  the  covenant.  Infants  have  the  former 
limilitude ;  but  not  the  latter.  And  it  was  very 
natural,  when  the  apoftle  would  infer,  that  in- 
fants become  fmners  by  that  one  adl  and  offence 
of  Adam,  to  obferve,  that  they  had  not  renewed 
the  acl:  of  fin  themfelves,  by  any  fecond  inftance 
of  a  like  fort.  And  fach  might  be  the  ftate  of 
language  among  Jews  and  Chriftians  at  that  day, 
that  the  apoltle  might  have  no  phrafe  more  aptly 
to  exprefs  this  meaning.  The  manner  in  which 
the  epithets,  perfonal  and  actual^  are  ufed  and  ap- 
plied now  in  this  cafe,  is  probably  of  later  date 
and  more  modern  ufe. 

And  then  this  fuppolition  of  the  apoflle's  hav- 
ing the  cafe  of  infants  in  view,  in  this  exprefHon, 
makes  it  more  to  his  purpofc,  to  mention  death 
reigning  before  the  law  of  Mofes  was  given.  For 
the  Jews  looked  on  all  nations,  befides  themielves, 
as  fnnersy  by  virtue  of  their  lazv  ;  being  made  fo 
cfpecially  by  the  lazv  cf  circumcijion^  given  firll  to 
Abraham,  and  completed  by  Mofes,  making  the 
want  of  circumcilion  a  legal  pollution,  utterly  dif- 

Y  qualifying 


^22  The  true  co?ineclion,  fcopt, 

qualifying  for  the  privileges  of  the  fand'uary* 
This  law,  the  Jews  fuppofed,  made  the  very  in- 
fants of  the  Gentiles  fmners,  polluted  and  hate- 
ful to  God ;  they  being  uncircumcifed,  and  born 
of  uncircumcifed  parents.  But  the  apoftle  proves, 
againft  thefe  notions  of  the  Jews,  that  the  na- 
tions of  the  world  do  not  become  linnets  by  na- 
ture, and  iinners  from  infancy,  by  virtue  of  their 
laWy  in  this  manner,  but  by  Adam's  iin :  in-as- 
much  as  infants  were  treated  as  Iinners  long  before 
the  law  of  circumcifion  was  given,  as  well  as  be- 
fore they  had  committed  adlual  iin. 

What  has  been  faid,  may,  as  I  humbly  con- 
ceive,  lead  us  to  that  which  is  the  true  fcope  arid 
fenfe  of  the  apoftle  in  thefe  three  verfes ;  which  I 
will  endeavor  more  briefly  to  reprefent  in  the 
following /)(^r^^/jr^. 

12.  Wherefore i  as  by  one  man  fin  entered  into  the 
worlds  and  death  by  fin  ;  andfo  death  pajfed  upon  all 
men^  for  that  all  have  finned, 

*^  The  things  which  I  have  largely  iniifted  on, 
vi'z.  the  evil  that  is  in  the  world,  the  general 
wickednefs,  guilt  and  ruin  of  mankind,  and  the 
oppofite  good,  even  jullification  and  life,  as  only 
by  Chrifl:,  lead  me  to  obferve  the  likenefs  of  the 
manner,  in  which  they  are  each  of  them  iittro^ 
duced.  For  it  was  by  one  man^  that  the  general 
corruption  and  guilt  which  I  have  fpoken  ofj 
came  into  the  world,  and  condemnation  and  death 
by  iin :  and  this  dreadful  punifhment  and  ruin 
eame  on  all  mankind,  by  the  great  law  of  works^ 
originally  eflabliflied  with  mankind  in  their  firil 
father,  and  by  his  one  offence ,  or  breach  of  that 
iaw;  ^//thereby  becoming //////^rj  in  God's  iight, 
and  expofed  to  final  dcflruction. 

13.  Fon 


andfcnfe  of  Rom,  v.  12,  &c.         323 

13.  For  witil  the  lazv  fin  was  in  the  world ;  But 
fin  is  not  imputed^  when  there  is  no  law. 

"  It  is  manifcfl,  that  it  was  in  this  way  the 
world  became  finful  and  guilty :  and  not  in  that 
way  which  the  Jews  fuppofe,  ijiz.  That  their  law, 
given  by  Mofes,  is  the  grand  univerfal  rule  of 
righteoufnefs  and  judgment  for  mankind,  and 
that  it  is  by  being  Gentiles,  uncircumcifed  and 
aliens  from  that  law^  that  the  nations  of  the  world 
are  conftituted  fmners  and  unclean.  For  before  the 
law  of  Mofes  was  given,  mankind  were  all  looked 
upon  by  the  great  Judge  as  finners,  by  corruption 
and  guilt  derived  from  Adam's  violation  of  the 
original  law  of  works ;  which  iliews,  that  the 
original,  univerfal  rule  of  righteoufnefs  is  not 
the  law  of  Mofes ;  for  if  fo,  there  would  have 
been  no  lin  imputed  before  that  was  given  ;  be- 
caufe  fin  is  not  imputed,  when  there  is  no  law. 

14.  Neverthelejsy  death  reigned  from  Adam  to 
MoJeSy  even  over  them  that  had  not  finned  after  the 
fimilitiide  of  Adam's  tranfgreffion, 

"  But,  that  at  that  time  lin  was  imputcdy  and 
men  were  by  their  Judge  reckoned  as  finners^ 
through  guilt  and  corruption  derived  from  Adam, 
and  condemned  for  fin  to  deathy  the  proper  pu- 
nifliment  of  fin,  we  have  a  plain  proof;  in  that 
it  appears  in  fa6l,  all  mankind,  during  that  whole 
time  which  preceded  the  law  of  Mofes,  were  fub- 
jedled  to  that  temporal  death,  which  is  the  vifible 
introduction  and  image  of  that  utter  deftrudlion 
which  fin  deferves  ;  not  excepting  even  infants^ 
who  could  be  iinncrs  no  other  way  than  by  virtue 
of  Adam's  tranfgrclfion,  having  never  in  their 
own  perfons  acftually  fmncd  as  Adam  did  ;  nor 
could  at  that  time  be  made  polluted  by  the  law 
of  Mofes  ;  as  being  uncircumcifed,  or  born  of 
uncircumcifed  parents." 

Y  2  Now, 


3^4  T)6^  proof  of  original  Jin 

Now  by  way  of  reflecftion  on  the  whole,  I  would 
obferve,  that  though  there  arc  two  or  three  ex- 
preflions  in  this  paragraph,  Rom.  v.  12,  &C, 
the  defign  of  which  is  attended  with  fome  diffi- 
culty and  obfcurity,  as  particularly  in  the  13th 
and  14th  verfes;  yet  the  fcope  and  fenfe  of  the 
difcourfe  in  general  is  not  obfcure,  but  on  the 
contrary  very  clear  and  manifeft;  and  fo  is  the 
particular  docflrine  mainly  taught  in  it.  The 
apoftle  fets  himfelf  with  great  care  and  pains  to 
make  it  plain,  and  precisely  to  fix  and  fettle  the 
point  he  is  upon.  And  the  difcourfe  is  fo  framed, 
that  one  part  of  it  does  greatly  clear  and  fix  the 
meaning  of  other  parts;  and  the  whole  is  deter- 
mined by  the  clear  connecflion  it  ftands  in  wdth 
other  parts  of  the  epillile,  and  by  the  manifeft 
drift  of  all  the  preceding  part  of  it. 

The  dodirine  o^  original  fat  \s  not  only  here  taught, 
but  moil:  plainly,  explicitly  and  abundantly  taught. 
This  dodrine  is  aflerted,  exprefly  or  implicitly, 
in  almoft  every  vcrfe ;  and  in  fome  of  the  verfes 
feveral  times.  It  is  fully  implied  in  that  firft  ex- 
preffion  in  the  1 2  th  ver.  By  one  man  fin  entered  in^ 
to  the  Tcorld,  Which  implies,  that  fin  became 
univerjal  in  the  world;  as  the  apoftle  had  before 
lai-gely  fhewn  it  was;  and  not  merely  (which 
would  be  a  trifling  infignificant  obfervation)  that 
one  man,  who  was  made  firft,  finned  firft,  before 
other  men  finned ;  cr,  that  it  did  not  fo  happen 
that  many  men  began  to  fin  jufb  together  at  the 
fame  moment.  —The  latter  part  of  the  verfc. 
And  death  by  Jin,  and  Jo  death  pajjed  upon  all  men^  Jor 
that  (or,  if  you  will,  tmto  which)  all  have  Jinned^ 
fhews,  that  in  the  eye  of  the  Judge  of  the  world, 
in  Adam's  firfl  fin,  all  finned;  not  only  infoyne 
forty  but  all  finned yo  as  to  be  expofed  to  that  death, 
and  final  deftrudtion,  which  is  the  proper  wages  of 
fm, — The  fame  dodrine  is  taught  again  twice  over 

in 


from  Rom.  w  full  and  phi ru  325 

in  the  14th  vcr.  It  is  there  obferved,  as  a  proof 
of  this  doctrine,  that  death  reigned  over  them  zdricb 
bad  710 1  Jinmd  after  the  jhnilitude  of  Adam's  tranfgref^ 
fion^  i.  e.  by  their  perfonal  act;  and  therefore 
could  be  expofed  to  death,  only  by  deriving  guilt 
and  pollution  from  Adam,  in  confequcnce  of  his 
fin.  And  it  is  taught  again,  in  thofe  words.  Who 
is  the  figure  of  him  that  was  to  cof?ie.  The  rcfem- 
blance  lies  very  much  in  this  circumftance,  viz, 
oui/dcriving  fin,  guilt  and  punilhment  by  Adam's 
fm,  as  we  do  righteoufnefs,  j unification,  and  the 
reward  of  life  by  Chrifi:'s  obedience :  for  fo  the 
apofi:le  explains  himfelf — The  fame  doctrine  is 
exprefly  taught  again,  ver.  15th.  Through  the  of^ 
fence  of  one  many  be  dead.  And  again,  twice  in  the 
16th  ver.  //  was  by  one  that  Jinned^  i.  e.  It  was 
by  Adam  that  guilt  and  puniilmient  (before  fpoken 
of)  came  on  mankind :  and  in  thefe  words,  judg-^ 
vient  was  by  one  to  condemnation.  It  is  again  plainly 
and  fully  laid  down  in  the  1 7th  ver.  By  one  man's 
offence  death  reigned  by  one.  So  again  in  the  1 8th 
ver.  By  the  offence  of  onCy  judgmeyit  came  upon  all 
men  to  condemnation. — Again,  very  plainly  in  the 
19th  ver.  By  one  man's  dif obedience ^  many  were 
7nade  finncrs. 

And  here  is  every  thing  to  determine  and  fix 
the  ;;/c'^7//;/^  of  all  important  terms,  that  the  apof- 
tle  makes  ufe  of:  as,  the  abundant  «/?of  them  in 
all  parts  of  the  New  Tefi:ament;  and  efpecially  in 
this  apofi:le's  writings,  which  make  up  a  very 
great  part  of  the  New  Tefi:ament :  and  his  repeated 
ufe  of  them  in  this  epifile  in  particular,  efpecially 
in  the  preceding  part  of  the  epifile,  which  leads 
to  and  introduces  this  difcourfe,  and  in  the  for- 
mer part  of  this  very  chapter;  and  alfo,  the  lights 
that  one  fentence  in  this  paragraph  cafis  on  ano- 
ther; which  fully  fettles  their  meaning:  as  with 
refpcd:  to  th^  words  jufiificat ion,  right eonfnefs,  and 
Y   3  condemnation^ 


326  The  proof  of  original  Jin 

condemnation;  and  above  all,  in  regard  to  the  word 
fn,  which  is  the  moft  important  of  all,  with  rela- 
tion to  the  dodlrine  and  controverfy  we  are  upon. 
Befides  the  conftant  ufe  of  this  term  every  where 
elfe  through  the  New  Teftament,   through   the 
epillles  of  this  apoftle,   this  epiftle  in  particular, 
and  even  the  former  part  of  this  chapter,  it  is  of- 
ten repeated  in  this  very  paragraph,   and  evident- 
ly ufed  in  the  very  ^anicy  that  is  denied  to  belong 
to  it  in  the  end    of  ver.    12th,  and  ver.    19th, 
though  owned  every  where  elfe ;  and  it's  meaning 
is  fully  determined  by  the  apofile's  varying  the 
term-   ufing  together  with  it  to  fignify  the  fame 
thing,  fuch  a  variety  of  other  fynonymous  words, 
fuch  as  offenccy  tranfgreffiony  dijobedience.     And  fur- 
ther, to   put  the  matter  out  of  all  controverfy,  it 
is  particularly  and  exprefly,  and  repeatedly  dif- 
tinguifhed  from  that  which  our  oppofers  would  ex- 
plain    it    by,  viz.  condemnation,  and    death.     And 
what  is  meant  by  fm's  entering  into  the  world,  m 
ver.   12th,  is  determined  by  a  like  phrafe  oi Jin's 
being  in  the  world,  in  the  next  verfe. — And  that  by 
the  offence  of  one,  fo  often  fpoken  of  here,  as  bring- 
ing death  and  condemnation  on  all,  the  apoffle 
means   the  lin  of  one,   derived  in  it's  guilt  and 
pollution    to    mankind    in   general,    is    a    thing 
which  (over  and  above  all  that  has  been  already 
obferved)  is  fettled  and  determined  by  "thofe  words 
in    the    conclufion    of  this    difcourfe.  ver.   20. 
Moreover  the   law   entered,   that    the   offence  might 
abound :  but  where  fin  abounded,  grace  did  much  more 
abound.     Thefe  words  plainly  fliew,  that  the  offence 
fpoken  of  fo  often,  and  evidently  fpoken  of  ftill 
in  thefe  words,  which  was  the  offence  oi  one  man, 
became  tlie  fin  of  ^7//.     For  when  he  fays.  The  law 
entered,    that  the  offhice  might  abound ;  his  meaning 
cannot  be,  that  the  offence  of  Adam,  merely  as 
his  perfonally,  ffiould  abound ;  but,  as  it  exifts  in 

its 


from  Rom.  v.  full  and plai?j,  327 

it's  derived  guilt,  corrupt  influence,  and  evil 
fruits,  in  the  lin  ot  mankind  in  general,  even  a* 
a  tree  in  it's  root  and  branches.  * 

It  is  a  thing  that  confirms  the  certainty  of  the 
proof  of  the  dodlrine  of  original  Jin,  which  this 
place  affords,  that  the  utmolt  art  cnnnot  pervert  it 
to  another  fenfe.  What  a  variety  of  the  mofl:  art- 
ful methods  have  been  ufed  by  the  enemies  of  this 
dodrine,  to  wreji  and  darken  this  paragraph  of 
holy  writ,  which  flands  fo  much  in  their  way, 
as  it  were  to  force  the  Bible  to  fpeak  a  language 
that  is  agreeable  to  their  mind !  How  have  ex- 
preflions  been  ftrained,  words  and  phrafes  racked ! 
What  ftrange  figures  of  fpeech  have  been  invented, 
and  with  violent  hands  thruft  into  the  apoftle's 
mouth  ;  and  then  with  a  bold  countenance  and 
magifterial  airs  obtruded  on  the  world,  as  from 
him  ! — But,  blelTed  be  God,  we  have  his  words 
as  he  delivered  them,  and  the  reft  of  the  fame 
epiftle  and  his  other  writings,  to  compare  with 
them ;  by  which  his  meaning  (lands  in  too  flrong 
and  glaring  a  light  to  be  hid  by  any  of  the  arti- 
ficial mifts,  which  they  labor  to  throw  upon  it. 

It  is  really  no  lefs  than  abujing  the  Scripture  and 
it's  readers,  to  reprefent  this  paragraph  as  the  moft 
obfcureoi'dXl  the  places  of  Scripture,  that  fpeak 
of  the  confequences  of  Adam's  lin  ;  and  to  treat 
it  as  if  there  was  need  firft  to  coniider  other  pla- 
ces as  vnoTQ  plain.     Whereas  it  is  moft  manifcftly 

*  The  offence,  according  to  Dr.  T — r's  explanation,  docs  not 
ahoiind  by  the  la^uu  at  all  really  and  truly,  in  any  ienfe  ;  neither 
t\it  Jin  noi  xh.t  p7inijhment.  For  he  fays,  •*  The  meaning  is  not, 
**  that  men  fhould  be  made  more  wicked  ;  but,  that  men  fhould 
**  be  liable  to  death  for  every  tranfgreffion." — But  after  all,  they 
are  liable  to  no  more  deaths,  nor  to  any  worfe  deaths,  if  the;,-  are 
not  more  fmful :  for  they  were  to  have  puniHiment,  according  to 
their  deferts  bejore.  Such  as  died  and  went  into  another  world 
before  the  law  of  Mofes  was  given,  were  punifliedaCicording  to 
their  dferts  j  and  the  law,  when  it  came,  threatened  no  more. 

Y4  a 


328      Proof fmn  Rom.  v.  full  and  plain. 

a  place  in  which  thefe  things  are  declared,  beyond 
all  the  nioft  plainly,  particularly,  precifely  and  of 
fet  purpofe,  by  that  great  apoftle,  who  has  mod 
fully  explained  to  us  thofe  docflrines,  in  general, 
which  relate  to  the  redemption  by  Chrifl:,  and 
the  fin  and  mifery  we  are  redeemed  from. — 
And  it  mufl  be  now  left  to  the  reader's  judgment, 
whether  the  Chriftian  church  has  not  proceeded 
reafonably,  in  looking  on  this  as  a  place  of  Scrip- 
ture mod  clearly  and  fully  treatmg  of  thefe  things, 
and  in  ufing  it's  determinate  fenfe  as  an  help  to 
fettle  the  meaning  of  many  other  paflages  of  fa- 
cred  writ. 

As  this  place  in  general  is  very  plain  and  full, 
fo  the  do(flrine  of  the  corruption  of  nature,  as  de- 
rived from  Adam,  and  alfo  the  imputation  of  his 
firft  fin,  are  both  clearly  taught  in  it.  The  impu-. 
iation  of  Adam's  one  tranfgreifion,  is  indeed  moft 
directly  and  frequently  alTerted.  We  are  here  af-^ 
fured,  that  Ly  one  man's  Jin^  death  pajjed  on  all ;  all 
being  adjudged  to  this  punifhment,  as  havingy?//- 
7i€d  (fo  it  is  implied)  in  that  one  man's  Hn.  And 
it  is  repeated  over  and  over,  that  all  are  condemned^ 
many  are  deady  many  made /inner s^  &c.  hy  one  man's 
offence y  hy  the  difobedience  ofone^  and  by  one  offence.— r 
And  the  dodlrine  of  original  depravity  is  alfo  here 
taught,  when  the  apoftle  fays,  By  one  man  Jin  enter^ 
ed into  the  worlds  having  a  plain  refpect  (as  hath 
been  fhewn)  to  that  univerfal  corruption  and 
wickednefs,  as  well  as  guilt,  which  he  had  before 
largely  treated  of. 


PART 


C  329  ] 


PART    III. 

Obferving  the  Evidence  given  us,  relative  to 
the  Do6lrine  of  Original  Sin,  in  what  the 
Scriptures  reveal  concerning  the  Redemp^ 
tion  by  Chriji. 

CHAP.     I. 

The  Evidence  of  Original  Sin,  from  the  Nature  of 
Redemption  in  the  Procurement  of  it, 

ACCORDING  to  Dr.  T— r's  fcheme,  a  very 
great  part  of  mankind  are  the  fubjccts  of 
Chrift's  redemption,  who  Hve  and  die  perfecftly  in^ 
nocent,  who  never  have  had  and  never  will  have 
2iny  Jin  charged  to  their  account,  and  never  are  ei- 
ther the  fiibjedls  of,  or  expofed  to  any  pinijhment 
whatfoever,  vi-z.  All  that  die  in  infancy.  They 
are  the  fubjects  of  ChrijVs  redemption,  as  he  redeems 
them  from  death,  or  as  they  by  his  righteoufnefs 
have  jujiification,  and  by  his  obedience  are  made 
righteous,  in  the  refurreciion  of  the  body,  in  the 
fenfe  of  Rom.  v.  18,  19.  And  all  mankind 
are  thus  the  fubjecfls  of  Chrift's  redemption, 
while  they  are  pcrfeclly  guiltlefs,  and  expoled  to 
no  punifhment,  as  by  Chrift  they  are  intitled  to  a 
refurre^ion.  Though  with  refpedl  to  fuch  perfons 
as  \\2i\'Qfnned,  he  allov/s  it  is  infome  fort  by  Chrilt 
and  his  death,  that  they  are  faved  from  ii"^  and 
the  punifhment  of  it. 

Now 


33©  Proof  of  original  flit 

Now  let  us  fee  whether  fuch  a  fchcme  well  con- 
lifts  with  the  Scripture  account  of  the  redemption 
by  Jcfus  Chrift. 

I.  The  reprefentations  of  the  redemption  by 
Chrift,  every  where  in  Scripture,  lead  us  to  fup- 
pofc,  that  all  whom  he  came  to  redeem,  2iVtJin-> 
ners;  that  his  falvation,  as  to  the  term  from  zjvhicb 
(or  the  evil  to  be  redeemed  from)  in  all  is  /Iji,  and 
the  deferved  punijhment  of  fin.  It  is  natural  to  fup- 
pofe,  that  when  he  had  his  name  Jejiis  or  Saviour^ 
given  him  by  God's  fpecial  and  immediate  ap- 
pointment, the  falvation  meant  by  that  name 
Ibould  be  his  falvation  in  general :  and  not  only  a 
part  of  his  falvation,  and  with  regard  only  to 
fome  of  them  that  he  came  to  fave.  But  this 
name  was  given  him  to  figni fy  \\\&  faving  his  peo^ 
pie  from  their JIns,  Matth.  i.  21.  And  the  great 
doiftrine  of  Chrift's  falvation  is,  that  he  came  into 
the  world  to  fave  finnersy  1  Tim.  i.  15.  And  that 
Chrift  hath  once  faff ered^  the  juftfor  the  unjiifty  1  Pet. 
iii.  1 8.  ///  this  voas  manifejled  the  love  of  God  to^ 
wards  lis  (towards  fuch  in  general  as  have  the  bene- 
fit of  God's  love  in  giving  Chrift)  that  Godfent  his. 
enly  begotten  Son  into  the  vjorld^   that  zve  might  live 

through  him*     Herein  is  love that  hefent  his  Son 

to  be  the  propitiation  for  our  fins ^  1  Joh.  iv.  iQ. 
Many  other  texts  might  be  mentioned,  which 
feem  evidently  to  fuppofe,  that  all  who  are  re- 
deemed by  Chnft  are  favcd  from/'V;.  We  are  led 
by  what  Chrift  himfelf  faid,  to  fuppofe,  that  if 
any  are  notfinners^  they  have  no  need  of  him  as  a 
redeemer,  any  more  than  a  healthy  man  of  a  phyfi- 
cian,  Mark  ii.  1 7.  And  that  men,  in  order  to  be^ 
ing  the  proper  fubjedls  of  the  mercy  of  God 
through  Chrift,  muft  firft  be  in  a  ftate  of  //,'?,  is 
implied  in  Gal.  iii.  22.  But  the  Scripture  hath 
miduded  all  under  fin,  that  the  promife  by  faith  ofje^ 

fns. 


from  redemption  by  Chrifl.  331 

/us  Chrijl  might  he  given  to  them  that  believe.     To 
the  fame  effecl;  is  Rom.  xi.  32. 

Thefe  things  are  greatly  confirmed  by  the  Scrip- 
ture doLlrine  o^  facrijices.  It  is  abundantly  plain, 
by  both  Old  and  New  Teftament,  that  they  were 
types  of  Chrift's  death,  and  were  for  lin,  and  fup- 
pofed  lin  in  thofe  for  whom  they  were  offered.  The' 
apoftic  fuppofes,  that  in  order  to  any  having  the 
benefit  of  the  eternal  inheritance  by  Chrift",  there  miijl 
ofnecejjity  be  the  death  of  the  teftator  ;  and  gives  that 
reafon  for  it,  that  without  Jhedding  of  blood  there  is  no 
remifion,  Heb.  ix.  15,  &c.  And  Chrift  himfelf 
in  reprefenting  the  benefit  of  his  blood,  in  the  in- 
ftitution  of  the  Lord's  Supper,  under  the  notion  of 
the  blood  of  a  tejianient,  calls  it  the  blood  of  the  Nezv 
Tejiamentyjhedfor  the  remiffion  ofjinsy  Matth.  xxvi. 
28. — But  according  to  the  fchcme  of  our  author, 
many  have  the  eternal  inheritance  by  the  death  of 
the  teftator,  who  never  had  any  need  of  remilfion. 

II.  The  Scripture  reprefents  the  redemption  by 
Chrift  as  a  redemption  from  deferved  deftruCtion  ; 
and  that,  not  merely  as  it  refpecls  fome  particu- 
lars, but  as  the  fruit  of  God's  love  to  mankind. 
Joh.  iii.  16.  God  fo  loved  the  world,  that  he  gave 
bis  only  begotten  Son,  that  zvhofoever  believeth  in  him 
might  not  perifli,  but  might  have  everlafting  life. 
Implying,  that  otherwife  they  muil  perifli,  or  be 
deftroyed.  But  what  neceflity  of  this,  if  they  did 
not  deferve  to  be  deftroyed  ?  Now,  that  the  de- 
flruclion  here  fpoken  of,  is  deferved  dcllrucfcion, 
is  manifeff,  becaufe  it  is  there  compared  to  the 
perifhing  of  fuch  of  the  children  of  Ifrael  as  died 
by  the  bite  of  the  ^try  ferpents,  which  God  in  his 
wrath  for  their  rebellion  fent  amongft  them.  And 
the  fame  thing  clearly  appears  by  the  lafl:  verfc 
of  the  fame. chapter.  He  that  believeth  on  the  Son, 
bath  everlafting  life  ;  and  he  that  believeth  not  the  Son^ 
f/jall  not  fee  life,  but  the  wrath  of  God  abide  tb  on  him, 

or. 


332  D}\  T—rsfchemefuperfedes 

or,  is  left  remaining  on  him :  implying,  that  all 
in  general  are  found  under  the  wrath  of  God,  and 
that  they  only  of  all  mankind,  who  are  inte- 
refled  in  Chrifl-,  have  this  wrath  removed,  and 
eternal  life  bellowed;  the  reft  are  left  with  the 
wraih  of  God  flill  remaining  on  them.  The  fame  is 
clearly  illuftratedand  confirmed  by  Joh.  v.  24. — 
He  that  believeth — hath  everlajling  life,  andJJjall  not 
come  into  condemnation,  but  is  pa-ffedfrom  death  to  life. 
In  being  palfed  from  death  to  life  is  implied,  that 
before  they  were  all  in  a  ftate  of  death ;  and  they 
are  fpoken  of  as  being  fo  by  a  fentence  oi  condem- 
nation ;  and  if  it  be  2ijuft  condemnation,  it  is  a  de^ 
ferved  condemnation. 

III.  It  will  follow  on  Dr.  T — r's  fcheme,  that 
Chrift^s  redemption,  with  regard  to  a  great  part 
of  them  who  are  the  fubjeds  of  it,  is  not  only  a  re- 
demption from  jtojin,  but  ^vom  no  calamity,  and  fo 
from  no  evil  of  any  kind.  For  as  to  death,  which 
infants  are  redeemed  from,  they  never  were  fub- 
jedled  to  it  as  a  calamity,  but  purely  as  a  benefit. 
It  came  by  no  threatning,  or  curfe,  denounced 
upon  or  through  Adam ;  the  covenant  with  him 
being  utterly  aholifljed,  as  to  all  it's  force  and  pow- 
er on  mankind  (according  to  our  author)  before 
the  pronouncing  the  fentence  of  mortality. 
Therefore  trouble  and  death  could  be  appointed  to 
innocent  mankind,  no  other  way  than  on  the  foot 
of  another  covenant,  the  covenant  o^ grace -,  and 
in  this  channel  they  come  only  as  favors,  not 
as  evils.  Therefore  they  could  need  no  medicine 
or  remedy;  for  they  had  no  difeafe.  Even  death 
itfelf,  which  it  is  fuppofed  Chrift  faves  them  from, 
is  only  a  medicine;  it  is  preventing  phylick,  and 
one  of  the  greateft  of  benefits.  It  is  ridiculous,  to 
talk  of  perfons  needing  a  medicine,  or  a  phyfician. 
to  fave  them  from  an  excellent  medicine;  or  of  a 
remedy   from  a  happy  remedy  1     If  it  be  faid> 

though 


redemption  by  Chrijl,  333 

though  death  be  a  benefit,  yet  it  is  fo  bccaufe 
Chrift  changes  it,  and  turns  it  into  a  benefit,  by 
procuring  a  rejurre^tion : — I  would  here  afk,  what 
can  be  meant  by  /urning  or  changi7ig  it  into  a  bene- 
fit, when  it  never  zvas  otherwife,  nor  could  ever 
JH/ily  be  otherwife?  Infants  could  not  at  all  be 
brought  under  death  as  a  calamity :  for  they  never 
de/erved  it.  And  it  would  be  only  an  abufe  (be  it 
far  from  us,  to  afcribe  fuch  a  thing  to  God)  in 
any  being,  to  make  the  offer,  to  any  poor  fuffe- 
rers,  of  a  redeemer  from  fome  calamity,  which  he 
had  brought  upon  them  without  the  leaft  defer t  of 
it  on  their  part. 

But  it  is  plain,  that  death  or  mortality  was  not 
at  firft  brought  on  mankind  as  a  bleiTmg,  on  the 
foot  of  the  covenant  of  grace  through  Chrift;  and 
that  Chrift  and  grace  does  not  by-ing  mankind  un- 
der death,  but^W  them  under  it.  1  Cor.  v.  14. 
IVe  thus  judge  i  that  if  one  died  for  all ^  then  'were  all 
dead,  Luk.  x.  10.  The  [on  of  man  is  come  to feek 
andtofave  that  which  was  lojl.  The  grace,  which 
appears  in  providing  a  deliverer  from  any  ftate, 
fuppofes  the  fubjecl:  to  be  in  that  ftate  prior  to  that 
grace  and  deliverance;  and  not  that  fuch  a  ftate  is 
firft  introduced  by  that  grace.  In  our  author's 
fcheme,  there  never  could  be  any  fentence  of  death, 
or  condemnation,  that  requires  a  faviour  from  it; 
becaufe  the  very  fentence  itfelf,  according  to  the 
true  meaning  of  it,  implies  and  makes  fure  all 
that  good,  which  is  requilite  to  abolifti  and  make 
void  thefeeming  evil  to  the  innocent  fubjccfl.  So 
that  the  fentence  itfelf  is  in  effe(^t  the  deliverer; 
and  there  is  no  need  of  another  deliverer,  to  deli- 
ver from  that  fentence.  Dr.  T.  inlifts  upon  it, 
that  nothing  comes  upon  us  in  confequence  ot 
Adam's  fin,  in  Tiny  fen fe,  kind,  or  degree,  incon- 
**  fiftent  with  the  original  blefftng  pronounced  on 
**  Adam,  at  his  creation;  and  nothing  but  what  is 

pcrfedly 


334  ^^''  ^ — r  s fcheme  fuperfedes 

**  perfeclly  confiftent  with  God's  blefling,  love, 
*'  and  goodnefs,  declared  to  Adam,  as  foon  as  he 
"  came  out  of  his  maker's  hands."*  If  the  cafe 
be  {Oy  it  is  certain  there  is  no  evil  or  calamity  at 
all,  for  Chrifl:  to  redeem  us  from  ;  unlefs  things 
agreeable  to  the  divine  goodnefs ^  love  and  hlejjing^  arc 
things  which  we  need  redemption  from. 

IV.  It  will  follow  on  our  author's  principles, 
not  only  with  refpecft  to  infants,  but  even  adult 
perfons,  that  redemption  is  needlejs^  and  Chrill  is 
dead  in  vain.  Not  only  is  there  no  need  of 
Chrift's  redemption  in  order  to  deliverance  from 
any  confequences  of  Adam's  fin,  but  alfo  in  or- 
der to  perfed:  freedom  from  perfonal  fin,  and  all 
its  evil  confequences.  For  God  has  made  other 
fafficient  provilion  for  that,  vi%.  2ifufficient  power 
and  ability^  in  all  mankindy  to  do  all  their  duty,  and 
wholly  to  avoid  Jin.  Yea>  this  author  infifts  upon 
it,  that  "  when  men  have  not  fufficient  power  to 
*^  do  their  duty,  they  have  no  duty  to  do.f  We 
«'  may  {2iMy  and  alTu redly  conclude  (fays  he)  that 
"  mankind  in  all  parts  of  the  world  \i2cwt fufficient 
"  power  to  do  the  duty,  which  God  requires  of 
«^  them ;  and  that  he  requires  of  them  no  more 
"  than  they  \\2i\  a  fufficient  power  to  do."  And  in 
another  place,;j]  "  God  has  given  powers  equal  to 
"  the  duty,  which  he  expecfcs."  And  he  exprelTes 
a  great  diflike  at  R.  R's  fuppofing,  "  that  our 
*'  propenfities  to  evil,  and  temptations,  are  too 
*'  flrong  to  be  effieciiially  and  conftantly  refifted ;  or 
*^  that  we  are  unavoidably  linful  in  a  degree^  that 
"  our  appetites  and  paflions  will  be  breaking  out, 
*^  notwithflandingour  everlafting  watchfulnefs."§ 
Thefe  things  fully  imply,  that  men  have  in  their 
own  natural  ability,  fufficient  means  to  avoid  fin, 

*  P.  364,  36;.  +  P.  III.  339.  340.  ;  P.  343' 

h  P.  344. 

and 


redemption  by  Chrijl.  335 

and  to  be  perfectly  free  from  it ;  and  hy  from  all 
the  bad  confequtnces  of  it-  And  if  the  means 
are  Jnjjicienty  then  there  is  no  need  of  more.  And 
therefore  there  is  no  need  of  Chrilt's  dying  in  order 
to  it.  What  Dr.  T.  fays  in  p.  348,  fully  implies, 
that  it  would  be  unjuft  in  God,  to  give  mankind 
being  in  fuch  circumftances,  as  that  they  would 
be  more  likely  to  fin,  fo  as  to  be  expofed  to  final 
mifery,  than  otherwife.  Hence  then,  without 
Chrill  and  his  redemption,  and  without  any  grace 
at  all,  mere  juftice  makes  Jufficient  provifion  for 
our  being  free  from  fin  and  mifery,  by  our  own 
power. 

If  all  mankind,  in  all  parts  of  the  world,  have 
fuch  fufficient  power  to  do  their  whole  duty,  with- 
out being  finful  /;/  any  degree^  then  they  have  fuf- 
ficient  power  to  obtain  righteoufnefs  by  the  law : 
and  then,  according  to  the  apoftle  Paul,  Chriji  is 
dead  in  vain.  Gal.  ii.  21.  If  righteoufnefs  comely  the 
law,  Chrijl  is  dead  in  vain  j — J'ia  icimis,  without  the 
article,  l^y  law,  or  the  rule  of  right  adiion,  as  our 
author  explains  the  phrafe.*  And  according  to 
the  i^cni^t  in  which  he  explains  this  very  place, 
"  It  would  have  fruftrated,  or  rendered  ufelefs, 
*' the  grace  of  God,  if  Chrifl  died  to  accompliOi 
*'  what  was  or  might  have  been  effedled  by  law  it- 
"  felf,  without  his  death."!  So  that  it  moft  clear- 
ly follows  from  his  own  doclirine,  that  Chri/l  is  dead 
in  vain,  and  the  grace  of  God  is  ufelefs.  The 
fame  apoftle  fays,  //  there  had  been  a  law  which 
could  have  given  Ufe,  verily  righteoufnefs  Jhould  have 
been  by  the  law,  Gal.  iii.  21.  i.  e.  (fiill  according 
to  Dr.  T — r's  own  fenfe)  if  there  was  a  law,  that 
man,  in  his  prefent  ftate,  had  fufficient  power 
perfectly  to  fulfil.  For  Dr.  T.  fuppofes  the  rea- 
fon  whv  the  law  could  not  p"ive  life,  to  be,  "  not 

*  Prcf.  to  Par.  on  Rom,  J  38.     +  Note  on  Rom.  v.  20. 

«^  becaufc 


33^  Dr.  T^-^rs  fcheme  fuperfedes 

^*  becaufe  it  was  weak  in  itfelf,  but  through  the* 
'^  weaknefs  of  our  flefh,  and  the  infirmity  of  the 
**  human  nature  in  the  prefent  Hate."*  But  he 
fays,  "  We  are  under  a  mild  difpenfation  of  ^r^r^, 
"  making  allowance  for  our  infirmities."!  By 
our  infirmities^  we  may  upon  good  grounds  fup- 
pofe,  he  means  that  infirmity  of  human  nature, 
which  he  gives  as  the  reafon>  why  the  law  can- 
not give  life.  But  what  grace  is  there  in  making 
that  allowance  for  our  infirmities,  which  juftice 
itfelf  (according  to  his  docflrine)  mofi:  abfolutely 
requires,  as  he  ilippofes  divine  juftice  exacflly  pro* 
portions  our  duty  to  our  ability  ? 

Again,  if  it  be  faid,  that  although  Chrift*s  re- 
demption was  not  neceffary  to  preferve  men  from 
beginning  to  fin^  and  getting  into  a  courfe  of  fin, 
becaufe  they  have  fufhcient  power  in  themfelves  to 
avoid  it ;  yet  it  may  be  neceffary  to  deliver  men, 
after  they  have  by  their  own  folly  brought  them- 
felves under  the  dominion  of  evil  appetites  and  paf- 
fions.;}:  I  anfwer,  if  it  be  fo,  that  men  need  de- 
liverance from  thofe  habits  and  paflions,  which 
are  become  too  ftrong  for  them,  yet  that  deliver- 
ance, on  our  author's  principles,  would  be  no  fal- 
vation  from  fin.  For,  the  exercife  of  paflions 
which  are  too  ftrong  for  us,  and  which  we  cannot 
overcome,  is  neceffary:  and  he  ftrongly  urges,  that 
a  neceffary  evil  can  be  no  moral  evil.  It  is  true, 
it  is  the  effe^  of  evil  as  it  is  the  effect  of  a  bad 
pradlice,  while  the  man  remained  at  liberty,  and 
had  power  to  have  avoided  it.  But  then,  accord- 
ing to  Dr.  T — r,  that  evil  caufe  alone  is  ftn  ;  and 
not  fo,  the  neceffary  effeSf :  for  he  fays  exprefsly, 
''  The  caufe  of  every  effcci:,  alone,  is  chargeable 
<«  with  the   eftecT:  it   produceth,  or   which   pro- 

*  Ibid.         +  P.  368.  J  See  P.    228.  and  alfo  what  he 

fays  of  the  helplefs  ftate  of  the  Heathen,  in  Paraph,  and  Notes 
on   Rom,  vii,  and  beginning  of  chap.  viii. 

ceedeth 


redemption  by  Chrljt.  337 

ceedeth  from  it.* — And  as  to  that  fm  which  was 
the  can/e,  the  man  needed  no  Saviour  from  that^ 
having  \vxdi  Jufficient  power  in  himfelf  to  have  avoid- 
ed it.  So  that  it  follows,  by  our  author's  fcheme, 
that  none  of  mankind,  neither  infants,  nor  adult 
perfons,  neither  the  more  nor  lefs  vicious,  neither 
Jews  nor  Gentiles,  neither  Heathens  nor  ChriH- 
tians,  ever  did,  or  ever  could  ftand  m  any  need  of 
a  Saviour ;  and  that,  wath  refpedl  to  all,  the  truth 
is,  Chrijl  is  dead  in  z-ain. 

If  any  fhould  fay,  although  all  mankind  in  all 
ages  have  fufficient  ability  to  do  their  whole  duty, 
and  fo  may  by  their  own  power  enjoy  perfedl  f  ce- 
dom  from  fin,  yet  God  Jore/aw  thditthtv  would  /In, 
and  that  after  they  had  finned  they  would  need 
Chrift's  death  : — I  anfwer,  it  is  plain  by  what  the 
apoftle  fays,  in  thofe  places  which  were  juft  now 
mentioned.  Gal.  ii.  2 1 .  and  iii.  2 1 .  that  God  would 
have  efteemed  it  needlefs  to  give  his  Son  to  die 
for  men,  unlefs  there  had  been  a  prior  impoHibi- 
lity  of  their  having  righteoufnefs  by  law  ;  and 
that  if  there  had  been  a  law  which  could  have  given 
life^  this  other  way  by  the  death  of  Chriil  would 
not  have  been  provided.  And  this  appears  to  be 
agreeable  to  our  author's  own  fenfe  of  things,  by 
his  words  which  have  been  cited,  wherein  he  fays, 
"  It  would  have  friiftrated  or  rendered  iijelejs  the 
"  grace  of  God,  if  Chrifl  died  to  accompliih  what 
"  was  or  might  have  been  eifedted  by  law  itfelf, 
"  without  his  death.*' 

V.  It  will  follow  on  Dr.  T — r's  fcheme,  not 
only  that  Chrift's  redemption  is  needlefs  for  the 
faving  from  fin  or  its  confequences,  but  alfo  that 
it  doej  no  good  that  way,  has  no  tendency  to  any 
difnintition  of  fin  in  the  world.  For  as  to  any  infu^ 
/ion  of  virtue  or  holinefs  into  the  heart,  by' divine 

♦  P.  128. 

Z  power. 


338  T roof  of  original 'fin 

power^  through  Chrifl  or  his  redemption,  u  is 
altogether  inconfident  with  this  author's  notions* 
-With  him,  inwrought  virtue,  if  there  were  any 
fuch  thing,  would  be  no  virtue  ;  not  being  the  ef- 
feci  of  our  own  will,  choice  and  defign,  but  only 
of  a  fovereign  acl  of  God's  pow^r.*  And  there- 
fore, all  that  Chrifl  does  to  increafe  virtue,  is  on- 
ly inciealing  our  talents,  our  light,  advantages^ 
means  and  motives;  as  he  often  explains  the  mat- 
ter.f  ^ut  fin  is  not  at  alldimiiiifhed.  For  he 
fays.  Our  duty  mull  be  meafured  by  our  talents  ;  as,  a 
ichild  that  has  lefs  talents,  has  Icfs  duty:  and 
therefore  muftbe  no  more  expofed  to  commit  fin, 
than  he  that  has  greater  talents ;  becaufe  he  that 
has  greater  talents,  has  more  duty  required,  in  ex- 
aifl  proportion.  J  If  fo,  he  that  has  but  one  talent, 
has  as  much  advantage  to  ■^Qx^OYm.  that  ow^  degree 
of  duty  which  is  required  of  him,  as  he  that  has 
'five  talents,  to  perform  his  five  degrees  of  duty, 
and  is  no  more  expofed  to  fail  of  it.  And  that 
man's  guilty  who  fins  againfl  greater  advantages, 
means  and  motives,  is  greater  in  proportion  to  his 
talents.  ||  And  therefore  it  will  follow,  on  Dr.  T*s 
■prmciples,  that  men  ftand  no  better  chance,  have 
no  more  eligible  or  \^luable  probability  of  freedom 
from  iin  and  punifhment,  or  of  contracting  but 
'little  guilt,  or  of  performing  required  duty,  with 
the  great  advantages  and  talents  implied  in 
.Chrift's  redemption,  than  without  them;  when 
all  things  are  computed,  and  put  into  the  balan- 
ces together,  the- numbers,  degrees  and  aggrava- 
tions of  fm  expofed  to,  degrees  of  duty  required, 
.&c.  So  that  men  have  no  redemption  from  fm, 
and  no  new  means  of  performing  duty,  that  are 

-  ^  See  p.  Z45,  3-90,- 180.  +  In  p.  44,  50,  and  inniinr»erabTc 
other  places.  I  See  p.  5^-,  224,  234,  337,  338,  342,  343, 
344,  .34!;.     !i  See  Paraph,  on  Ram.  ii.  9.  alfo  on  ver,  12. 

-  V  valuable, 


from  application  of  redemption,        ggg 

valuable,  or  worth  any  thing  at  all.  And  thus  the 
great  redemption  by  Chrirt  in  every  refpedl  comes 
to  nothing,  with  regard  both  to  infants  and  adult 
perfons. 


CHAP.      11. 

J)f7^  Evidence  of  the  DoBrine  of  Original  Sin,  from 
what  the  Scripture  teaches  of  the  Application  of 

Redemption. 

THE  truth  of  the  do6lrine  of  original  finis  ve- 
ry clearly  manifefl  from  what,  the  Scripture 
fays  of  ihc  change  of  ft  at  ey  which  it  reprefents  as  ne^ 
ccfTary  to  an  adlual  intercft  in  the  fpiritual  and 
eternal  bieffings  of  the  Redeemer's  kingdom. 

In  order  to  this,  it  fpeaks  of  it  as  abfolutely  ne- 
celTary  for  every  one,  that  he  be  regenerated,  or 
horn  again,  Joh.  iii.  3.  Verily ,  verily  I  fay  unto 
thee,  except  a  manymY\^v\a,v(jo^iu  be  begotten  again,  or 
horn  again,  he  cannot  fee  the  kingdom  of  God,  Dr.  T^ 
though  he  will  not  allow,  that  this  lignifies  any 
change  from  a  ftate  of  natural propenfity  to  fm,  yet 
fuppofes,  that  the  new  birth  here  fpoken  of  means 
a  man's  being  brought  to  a  divine  life,  in  a  right  ufe 
and  application  of  the  iiatiiral  powers  in  a  life  of  true  ho^ 
I'lnefs  ;*  And  that  it  is  the  attainment  of  thofe  ha^ 
hits  of  virtue  andreligion,  gives  us  the  real  chara^er  of 
Irue  Chriftians,  and  the  children  of  God;  •\  and  that 
it  is  putting  on  the  nezv  nature  of  right  a^ion.  X 

But  in  order  to  proceed  in  the  moft  fureand  fafe 
manner,  in  our  underftanding  what  is  meant  in 
Scripture  by  being  born  again,  iind  fo  in  the  infe 

♦  P.  144.      ■       +  P.  246,  248.  {  P.  2;i. 

Z  2  fences 


34^  P^^^f  ^f  original  fin 

fences  we  draw  from  what  is  faid  of  the  neceflity 
of  it,  let  us  comparje  Scripture  with  Scripture,  and 
coniider  what  other  terms  or  phrafes  are  ufed,  in 
other  places,  where  refpedt  is  evidently  had  to  the 
fame  change.  And  here  I  would  obferve  the  fol- 
lowing things. 

I.  If  we  compare  one  Scripture  with  another,  it 
will  be  fufficiently  manifefb,  that  by  regeneration, 
or  being  begotteyi  or  born  again,  the  fame  change  in 
the  ftate  of  the  mind  is  fignified,  with  that  which 
the  Scripture  fpeaks  of  as  affedled  in  true  repentana: 
and  converjion.  I  put  repentance  and  converfion 
together,  becaufe  the  Scripture  puts  them  toge- 
ther, Adt.  iii.  19.  and  becaufe  they  plainly  fignify 
much  the  fame  thing.  The  word,  jtcfrai^i^  (re- 
pentance) fignifies  a  change  of  mind  \  as  the  word, 
convedion,  means  a  change  or  turning  from  iln  to 
God.  And  that  this  is  the  fame  change  with  that 
which  is  called  rege^ieration  (excepting  that  this  lat- 
ter term  efpecially  fignifies  the  change,  as  the  mind 
\s  pqffive  in  it)  the  following  things  do  ihcw. 

In  the  change  which  the  mind  paffes  under  in 
repentance  and  converfion,  is  attained  that  charader 
of  true  Chriftians,  which  is  neceflary  to  the  eternal 
privileges  of  fuch.  Ad.  iii.  19.  Repent  ye 
therefore,  and  be  converted,  that  your  fins  may  be  blot- 
ted out,  when  the  times  of  refrcjhing  Jhall  coinefrom 
the  prefence  of  the  Lordjefus. — And  fo  it  is  with  re.. 
generation ;  as  is  evident  from  what  Chrift  fays  to 
Nicodemus,  and  as  is  allowed  by  Dr.  T. 

The  change  the  mind  paffes  under  in  repen- 
tance and  converfion,  is  that  in  which  faving/^//^ 
is  attained,  Mark.  i.  15.  The  kingdom  of  heaven 
is  at  hand,  repent  ye  and  believe  the  GofpeL — And  fo 
it  is  with  a  being  born  again,  or  born  oi God',  as 
appears  by  Joh.  i.  12.  13.-  But  to  as  many  as re-^ 
ceived  hi  in,  to  them  he  gave  power  to  become  thefons  of 

God 


from  application  of  redemption.       3.^1 

Gody  even  to  them  that  believe  on  his  name^  "jchicb 
were  born,  not  of  bloody  &c.  but  of  God. 

-Juft  as  Chrift  lays  concerning  converfion* 
Matth.  xviii,  3.  Verily ^  verily  I  fay  unto  thee,  ex^ 
cept  ye  be  converted  and  become  as  little  children,  ye 
Jball  not  enter  into  the  kingdom  of  God :  fo  does  he 
fay  concerning  being  born  again,  in  what  he  fpakc 
to  Nicodemus. 

By  the  change  men  pafs  under  in  converfion, 
they  become  as  little  children ;  which  appears  in  the 
place  laft  cited  :  and  fo  they  do  by  regeneration. 
1  Pet.  i.  at  the  end,  and  chap.  ii.  at  the  begin- 
ning. Being  born  again — Wherefore — as  nezv  born 
babes,  defire — &c.  It  is  no  objedion,  that  the 
difciples,  w^hom  Chrift  fpake  to  in  Matth.  xviii. 
3.  were  converted  already:  this  makes  it  not 
lefs  proper  for  Chrift  to  declare  the  neceflity  of 
converfion  to  them,  leaving  it  Mith  them  to  try 
themfelves,  and  to  make  furc  their  converlion  : 
in  like  manner  as  he  declared  to  them  the  necefli- 
ty o^ repentance,  in  Luk.  xiii.  3,  5.  Except  ye  7t- 
pent,  ye  fh all  all  likrissife  perijh. 

The  change  that  men  pafs  under  at  their  repen^ 
tance,  is  expreffed  and  exhibited  by  baptifm. 
Hence  it  is  called  the  baptifm  of  repentance,  from 
time  to  time.  Matth.  iii.  11.  Luk.  iii.  3. 
Ad.  xix.  4.  and  ii.  38.  And  fo  is  regeneration 
or  being  born  again  exprefl^ed  by  baptifm :  as  is 
evident  by  fuch  reprefentations  of  regeneration  as 
thofe,  Joh.  iii.  5.     Except  a  man  be  born  of'water, 

andof  thefpirit Tit.   iii.   5.     He  farced  us  by  the 

ivq/bing    of    regeneration. Many    other   things 

might  be  obferved,  to  fliew,  that  the  change  men 
pafs  under  in  their  repentance  and  converlion,  is 
the  fame  with  that  which  they  are  the  fubjecls  of 
in  regeneration.— But  thcfe  obfervations  may  be 

fufficicnt.  -;rr  Z\--.-r     . 

,:.il.  The  change  which  a  man  paflTes  under  when 

Z  3  born 


342  Proof  of  original  fn 

born  again,  and  in  his  repentance  and  converfion, 
is  the  fame  that  the  Scripture  calls  the  circumcifton 
of  the  heart, — This  may  eafily  appear  by  confide^ 

That  as  regeneration  is  that  in  which  are  attain- 
ed  the  habits  of  true  virtue  and  holinefs,  as  has 
been  Ihewn,  and  as  is  confefTed ;  fo  is  circiimcifion 
of  heart.  Deut.  xxx.  6.  And  the  Lord  thy  God 
u'/// circumcife  thine  heart,  andthehtd^n  of  thy  feed 
to  ■  love  the  Lord  thy  God,  with  all  thtJte  heart,  and 
z^ith  all  thyfuL 

Regeneration  is  that  whereby  men  come  to  have 
the  charadter  of  true  Chriftians;  as  is  evident, 
and  as  is  confefTed  ;  and  fo  is  circumcifion  of  heart  :■ 
for  by  this  men  become  Jews  inwardly y  or  Jews  in 
the  fpiritual  and  Chriftianfenfe  f  and  that  is  the  fame 
as  being  true  Chriftians)  as  of  old  Profelytes  were 
made  Jews  by  circumcifion  of  the  fiefh.  Rom.  ii, 
28,  2gr.  ■  •  For  he  is  not  a  Jew,  which  is  one  outwardly ; 
-neither  is-  that  circumcifion,  which  is  outward  in-  the 
fiefJj  :  hut  he  is  ■  a  Jew,  which  is  one  inwardly;  and 
circumcifion  is  that  of  the  heart,  in  the  Spirit-  and, 
7iot  in  the  ■  letter ,  whofe  prdife  is  not  of  men,  hut  of 
God.  '  "■     '•■ 

That  circumcifion  of  the  heart  -is-  the  fame  with 
converfion,  or  turning  from  fin  to  God,  is  evident 

by  Jer.    iv.   1, 4.     Jf  thou  wilt  return,  0 -If roe  I ^ 

return  for  convert)  unto  me. -.Circumcife ji7«r^ 

fives  to  the  Lord,  and  put  'away  theforefkins  of  your 
heart.  And  Deut.  x.  16.  Circumcife  therefore 
theforefkin  of  thine  heart-,-  and  he  no  more  ftif -necked. 

Circumcifion  of  the  heart  is  the  fame  change  of  the 
heart  that  men  pafs  under  in  their  repentance  \  as  is 
evident  by  Levit.  xxvi.  4.  If  their  uncircumci- 
fed  heart  he  hwnhled,  and  they  accept  the punifhment  of 
their  iniquity i 

The  change  men  pafs  under  in  regeneration,  r<f- 
pentance  3.nd  converfion,  is  flghified  hfbaptifmi  as  has 

been 


fro7n  application  of  redemption,        343 

been  fhewn;  and  fois  circumcijionofthe  bear/ figni- 
ficd  by  the  fame  thing.  None  will  deny,  that  it 
was  internal  circumcilion,  which  of  old  was  fig- 
nificd  by  external  circumcilion;  nor  will  any  deny, 
now  under  the  the  New  Teftament,  that  inward 
and  fpiritual  baptifm,  or  the  cleanfing  of  the  heart 
is  fignified  by  external  wafliing,  or  baptifm.  But 
fpiritual  circumcilion  and  fpiritual  baptifm  are 
the  fame  thing;  both  b^'ing  the  putting  off  the  body 
of  the  /ins  of  the  fe/Jj  :  as  is  very  plain  by  CololT.  ii. 
11,12,13.  In  luho/n  alfo  ye  are  circumcifcdy  zvith  the 
citcumcifion  jnade  zvithont  hands ^  in  putting  otf  the 
body  of  the  fins  of  the  flelli,  by  the^  ciraimcijion  of 
Chrijlj  buried  with  him  in  baptifm-  zvherein  alfo  ye 
are  rifen  with  himy  &c. 

III.  This  inward  change,  z'^\(tdi regene'iP^tion  and 
circmncifion  of  the  hearty  which  is  wrought  in  re- 
pentance and  converjiony  is  the  fame  with  that  fpiri- 
tual refurreftion,  fo  often  fpoken  of,  aiid  reprefented 
as  a  dying  unto  fin  y  and  living  unto  right  eon fnefs. 

This  appears  with  great  plainnefs  in  that  lall 
cited  place.  Col.  ii.  In  whom  alfo  ye  are  circtnncifed 
zvith  the  circumcifon  viade  without  hands — • — buried 
Zviih  him  in  b  apt  if  my  wherein  alfo  ye  are  rifen  with 
him,  through  the  faith  of  the  operation  of  Gody  &c. 
And yoUy  being  dead  inyourJinSy  aud  the  uncircumcifion 
of  your  flejhy  hath  he  quickened  together  with  him  ; 
having  forgiven  you  all  trcfpaffes. 

The  fame  appears  by  Rom.  vi.  3,  4,  5.  Knoz^ 
ye  not  y  that  fo  many  of  us  as  were  bapti'zed  into  Jefus 
Chrijiy  were  baptized  into  his  death?  Therefore  we  are 
buried  with  him  by  baptifm  into  death;  that  like  as 
Chrift  zvas  railed  up  from- the  dead,  by  the  glory  of 
the  Father y  even  fo  we  alfo  fiiould  walk  in  new- 
nefs  of  life,  &c. — ver.  11.  Likezv if e  reckon  ye  afo 
yourfchcs  to  be  dead  unto  fin,  but  alive  unto  God 
tbrough-yefus  Chriji  our  Lord,  ^  .^     " 

^"''14  i^^ich  pface  aTfo'it  is  "cVideht  by' tlie  words 
'""    '*  Z  ^  recited, 


344  Proof  of  original  Jin 

recited,  aiKi  by  the  whole  context,  that  this  fpiri^ 
tual  refurreccion  is  that  change,  in  which  perfons 
are  brought  to  habits  of  holinefs  and  to  the  divine 
life,  by  which  Dr.  T.  defcribes  the  thing  obtained 
in  being  horn  again, 

Tiiat  dijpiritual  refwrreEiioUy  to  a  new  divine  life, 
{l"iould  be  called  a  being  borii  agaiuy  is  agreeable 
to  the  language  of  Scripture  ;  in  which  we  find, 
a  re/urre^Hon  is  called  a  being  born  or  begotten.  So 
thofe  words  in  the  2d  Pfalm,  Thou  art  viyjon^  this 
day  have  I  begotten  thee,  are  applied  to  Chrnli's 
ref\irre5iion,  A6ts  xiii.  33.  So  in  CololT.  i.  18.  Chrift 
is  called  ih^frjl  born  from  the  dead;  and  in  Rev. 
i.  5.  Jh$firft  begotten/r<9W2  the  dead.  The  faints^ 
in  their  converfion  or Jpiritual  reJurreElion^  are  rijen 
with  Cbriji,  and  are  begotten  and  born  with  him. 
1  Pet.  i.  3.  Which  hath  begotten  us  again,  to  a 
lively  hope,  by  the  refurrec'tion  of  Jefus  Chrifl:  from 

the  dead,  to  an  inheritance  incorruptible. This 

inheritance  is  the  fanae  thing  with  that  kingdorn  of 
heaven,  which  men  obtain  by  being  born  again^ 
according  to  Chrift's  words  to  Nicodemus  ;  and 
that  fame  inheritance  of  them  that  are  fan^ified^ 
fpoken  of  as  what  is  obtained  in  true  converfion. — ^ 
Ads  xxvi.  18.  To  turn  them  (or,  convert  them) 
from  darknefs  to  light,  and  from  the  power  of  Satan 
unto  God,  that  they  tnay  receive  forgivenefs  of  fins,  and 
inheritance  among  them  that  are  fandlified,  through 
faith  that  is  in  me,— Dr.  T — r*s  own  words,  in  his 
note  on  Rom.  i.  4.  fpeaking  of  that  place  in  the 
2d  Pfalm,  jufl  now  mentioned,  are  very  worthy 
to  be  here  recited.  He  obfcrves  how  this  is  ap^. 
plied  to  Chrift's  refurre^ion  and  exaltation,  in  the 
New  Teftamcnt,  and  then  has  this  remark,  **  Note^, 
^'  Begetting  is  conferring  a  new  and  happy  ftate  : 
*'  a  fon  is  a  perfon  put  into  it.  Agreeably  to  thisj^ 
**  good  men  are  faid  to  be  the  fons  of  God,  as 
"  they  are  the  fons  of  the  refurre^ion  to  eternal  life^ 

'*  which 


from  application  of  redemption         345 

**  which  is  reprefented  as  TraAiyj/fvio-ia,  a  being  le^ 
*^  gotten  OY  born  agaiuy  regenerated,'* 

So  that  I  think  it  is  abundantly  plain,  that  the 
fpiriiual  refurre^ion  fpoken  of  in  Scripture,  by 
winch  the  laints  are  brought  to  a  new  divine  life, 
is  the  fame  with  that  being  born  again,  which 
Chrift  fays  is  neceffary  for  every  one,  in  order  to 
his  feeing  the  kingdom  of  God. 

IV.  This  change,  which  men  are  the  fubjeds 
of,  when  they  are  born  agaiUy  and  circumcijed  in 
hearty  when  they  repent^  and  are  converted,  and 
fpiritually  raijed  from  the  dead,  is  the  fame  change 
which  is  meant  when  the  Scripture  fpeaks  of 
making  the  heart  TinAfpirit  nrjo,  or  giving  a  neiv 
heart  andfpirit. 

It  is  needlefs  here  to  ftand  to  obferve,  how  evi- 
dently this  is  ipoken  of  as  necelFary  to  falvation, 
and  as  the  change  in  which  are  attained  the  ha- 
bits of  true  virtue  and  holinefs,  and  the  charac- 
ter of  a  true  faint ;  as  has  been  obferved  of  rege-. 
neraiion,  converfion,  &c.  and  how  apparent  it  is 
from  thence,  that  the  change  is  the  fame.  For 
it  is  as  it  were  felf  evident :  it  is  apparent  by 
the  phrafes  themfelves,  that  they  arc  different  ex- 
preilionci  of  the  fame  thing.  Thus  repentance 
(/xfTavoia)  or  the  change  of  the  mind  is  the  fame 
as  being  changed  to  a  nezv  mind,  or  new  heart  and 
fpirit.  Converfion  is  the  turning  of  the  heart ; 
which  is  the  fame  thing  as  changing  it  fo,  that 
there  fhall  be  another  heart,  or  a  new  heart,  or  a 
new  fpirit.  To  be  born  again,  is  to  be  born  anezv  ; 
which  implies  a  becoming  new,  and  is  reprefented 
as  a  becoming  new-born  babes :  but  none  fuppofes, 
it  is  the  body,  that  is  immediately  and  properly 
new,  but  the  mind,  heart,  or  fpirit.  And  fo  a 
fpiritual  refurre^ion  is  the  refurreclion  of  the  fpirit, 
OX  riling  to  begin  a  72evj  exiftence  and  life,  as  to 
%\i^  mift^^  heart,  ov  fpirit,     So  that  all  thcfe  phrafes 

imply 


346     T  roof  from  application  of  redemption. 

imply  an  having  d,  new  heart ,  and  being  renewed 
in  the  fpirity  according  to  their  plain  lignifica- 
tion. 

When  Nicodemus  exprefTed  his  wonder  at 
Chri ft *s  declaring  it  necClTary,  that  a  man  fhould 
be  born  again  in  order  to  fee  the  kingdom  of  God_, 
or  enjoy  the  privileges  of  the  kingdom  of  the 
Melliah,  Chrift  fays  to  hira^  Art  thou  a  majkr  of 
Ifraely  an'dhioweft'no-ttheje  things?  i.  e.  *  Art  thou 
one  who- is  fet  to  teach  others,  the  things  written 
in- the-  law  and  the  prophets,  and  knoweft  not  a 
do6lrine  fo  plainly  taught  in  your  Scriptures,  that 
fuch  a  change  as  I  fpeak  of,  is  neceffary  to  a  par- 
taking of  the  blefTiiigs  of  the  kingdom  of  the 
Mefliah  ?' — But  what  can  Chrift  have  refped  to 
in  this,  unlefs  fuch  prophecies  as  that  in  Ezek. 
xxxvi.  2^,  26/  27?  Where  God  by  the  prophet 
fpeaking  of  the -days  of  the  Melliah's  kingdom,- 
fays.  Then  will  I  fprinkle  clean  water  itpon  you,  and 
yejhall  be  clean.— A  new  heart  alfo  will  I  give  you, 
and  2i  new  fpirit  will  I  put  within  you, — and  Izvill 
put  my  fpirit  within  you.  Here  God  fpeaks  of  hav- 
ing a  new  heart  and  fpirit y  by  hdng  wajhed  with 
water,  and  receiving  the  fpirit  of  God,  as  the  qua- 
lification of  God's  people,  that  ftiall  enjoy  the 
privileges  of  the  kingdom  of  the  Meffiah  ?  How 
much  is  this  like  the  dodlrine  of  Chrift  to  Nico- 
demus, of  being  born  again  of  zvater  and  of  the  fpirit? 
We  have  another  like  prophecy  in  Ezek.  xi.  19. 

Add  to  thefe  things,  that  regeneration  or  a  be^ 
ing  born  again,  and  the  renewing  (or  making  new) 
by  the  Holy  Ghoft,  are  fpoken  of  as  the  fame 
thing.  Tit.  iii.-  5.  By  the  wajbing  of  regeneration 
and  renewing  of  the  Holy  Ghojt. 

V.  It  is  abundantly  manifeft,  that  being  bohi 
again,  a  fpi ritual ly  rijing  from  the  dead,  x.o  newnefi\. 
of  life,  receiving  a  nezv  heart,  and   being  V/??/^ie^<?f/* 
in  the  fpirit  of  the  mind,  thefe  "ace  the  fame  thing- 
.    .      '  with 


Of  putting  off  the  old  man,  &c.         347 

\vith  that  which  is  called  putting  off  the  old  man, 
end  putting  on  the  new  man. 

The  expreffions  are  equivalent ;  and  the  repre- 
fentations  are  plainly  of  the  fame  thing.  When 
Ciirifi:  fpeaks  of  benig  born  again^  two  births  are 
fuppofed  ;  2i  firjt  and  ^fecond-,  an  old  hirihy  and  a 
new  one :  and  the  thing  born  is  called  7nan,  So, 
^vhat  is  born  m  the  lirft  birth,  is  the  old  man  :.  and 
what  is  brought  forth  in  the  Jccond  birth,  is  the 
new  man.  Tiiac  which  is  born  in  the  firft  birth 
(fays  Ciinl^j  is/<^^  :  it  is  the  carnal  man,  wherein 
we  have  borne  the  image  of  the  earthly  Ada?n, 
whom  the  apoll:le  calls  xh^  jirji  man.  That  which 
is  born  in  the  new  birth,  i^Jpirit,  or  the  fpiritual 
and  heavenly  man :  wherem  we  proceed  from 
Clirift  the  Jecond  man,  the  nev:  man,  who  is  made 
a  quickening  fpirit,  and  is  th^  Lord  from  Hea- 
ven, and  the  head  of  the  new  creation. — In  the 
new  birth,  men  are  reprefented  as  becoming  nezv- 
horn  babes  (as  was  obferved  before)  which  is  the 
fame  thing  as  becoming  new  men. 

And  how  apparently  is  what  the  Scripture  fays' 
of  the  fpiritual  rejurreciion  of  the  Chriftian  con- 
vert, equivalent  and  of  the  very  fame  import  with 
putting  off  the  old  7nan,  and  putting  on  the  new 
man?  So  in  the  vith  of  Romans,  the  convert  is 
fpoken  of  as  dying  and  being  buried  with  Chrijl : 
which  is  explamed  in  the  6th  ver.  by  this,  that 
the  old  man  is  crucified,  that  the  body  of  Jin  jnight  be 
dejlroyed.  And  in  the  14th  ver.  converts  in  this 
change  are  fpoken  of  as  rijing  to  newnefs  of  life'. 
Are  not  thefe  things  plain  enough  ?  The  apoUlc 
does  in  effed  tell  us,  that  when  he  fpeaks  of  that 
fpiritual  death  and  refurred:ion  which  is  in  con- 
verlion,  he  means  the  fame  thing  as  crucifying  and 
burying  the  old  man,  and  riling  a  new  man. 

And  it  is  moft  apparent,  that  fpiritual  circumci- 
fion,  and  fpiritual  buptifm,  and  the  fpiritual  refur- 

refhon. 


348        Of  putting  off  the  old  man.  &c. 

region,  are  all  the  fame  \vit\i  putting  off  the  old  man^ 
and  putting  on  the  new  man.  This  appears  by  Colof. 
ii.  1 1,  12.  /;/  whom  aljo ye  are  circumctfed  with  the 
circumcifion^^^j^d'  without  hands,  in  putting  o^  the 
body  of  the  fins  of  the  fiejb,  by  the  circu7ncifion  of  Chriji^ 
buried  zvth  him  by  baptifm  ;  wherein  afo  ye  are  rifen 
with  him.  Here  it  is  manifeft,  that  the  fpiritual 
circumcilion,  baptifm,  and  refurredion,  all  fig- 
nify  that  change,  wherein  xntn  put  off  the  body  of  the 
fins  of  the  flejh :  but  that  is  the  fame  thing,  in  this 
apofile's  language,  as  putting  off  the  old  man  ;  as 
appears  by  Rom.  vi.  6.  Our  oki  man  is  crucified^ 
that  the  body  of  fm  may  be  defiroyed. — And  that 
putting  off  the  old  man  is  the  fame  with  putting  off 
the  body  of  fins y  appears  further  by  Eph.  iv.  22, 
23,  24.  and  Colof.  iii.  8,  9,   10. 

As  Dr.  T.  confelTes,  that  a  being  born  again  is 
"  that  wherein  are  obtained  the  habits  of  virtue, 
*'  religion  and  true  holinefs ,''  fo  how  evidently  is 
the  fame  thing  predicated  of  that  change,  which 
is  called  putting  off  the  old  yuan,  2ir\d  putting  on  the 
new  man  F  Eph.  iv.  22,  23,  24.  That  ye  put  off  the 
old  man,  which  is  corrupt ,  bzc. — and  put  on  the  new 
man,  which,  after  God,  is  created  in  righteoufncfs 
and  true  holinefs. 

And  it  is  moft  plain,  that  this  putting  off  the 
old  man,  &:c.  is  the  very  fame  thing  with  making 
the  heart  and  fpirit  new.  It  is  apparent  in  itfelf: 
the  fpirit  is  called  the  man,  in  the  language  of  the 
apoftle ;  it  is  called  the  inward  man,  and  the  hid-^ 
den  man,  (Rom.  vii.  22.  2  Cor.  iv.  16.  1  Pet. 
iii.  4.)  And  therefore  putting  off  the  old  man,  is 
the  fame  thing  with  the  removal  of  the  old  hearty 
and  the  putting  on  the  new  man  is  the  receiving  a 
new  heart  and  a  new  fpirit.  Yea,  putting  on  the 
new  vian  is  exprefsly  fpoken  of  as  the  fame  thing 
with  receiving  a  7iew  fpirit,  or  being  renewed  in 
fpirit.  Eph.  iy.   z%,  23,  24.   That  ye  put  off^  the  old 

man 


Dr,  T — rs  conJlruBion  ahfurd         345 

Viayi — and  he  renewed  in  thejpirit  of  your  mind^  and 
that  ye  put  on  the  new  man. 

From  thefe  things  it  appears,  how  unrcafona^ 
ble,  and  contrary  to  the  utmoil  degree  of  Scrip- 
tural evidence,  is  Dr.  T— r's  way  of  explaining 
the  old  man,  and  the  new  vian^^  as  though  thereby 
were  meant  nothing  perfonal ;  but  that  by  the  old 
man  were  meant  the  Heathen  Jiate,  and  by  the  new 
7nan  the  Chrijlian  dijpenjaiiony  or  ftate  of  pro fe (Ting 
Chriflians,  or  the  whole  colle^five  body  of  profejjors 
^Chriftianity,  made  up  of  Jews  and  Gentiles  : 
when  all  the  colour  he  has  for  it,  is,  that  the 
apoftle  once  calls  the  Chriftian  church  a  7iew  inan^ 
Eph.  ii.  15.  It  is  very  true,  in  the  Scriptures, 
often,  both  in  the  Old  Teftament,  and  New,  col- 
ledive  bodies,  nations,  peoples,  cities,  are  figu- 
ratively reprefented  by  perfons  :  particularly  the 
chiirrh  of  Chrift  is  reprefented  as  one  holy  perfon, 
and  has  the  fame  appellatives  as  a  particular  faint 
or  believer ;  and  fo  is  called  a  child  and  2ifon  of 
God,  Exod.  iv.  22.  Gal.  iv.  1,  2.  and  difervant  of 
Gody  Ifai.  xli.  8,  9.  and  xliv.  1.  The  daughter  of 
God,  2Lnd  fpoufe  of  Chriji,  Pfal.  xlv.  10,  13,  14* 
Rev.  xix.  7. — Neverthelefs,  would  it  be  reafona- 
ble  to  argue  from  hence,  that  fuch  appellations, 
as  2,fervant  of  God,  a  child  of  God,  &c.  are  always; 
or  commonly  to  be  taken  as  fignifying  only  the 
church  of  God  in  general,  or  great  colled-ive  bo- 
dies ;  and  not  to  be  underftood  in  a  perfonal 
fenfe?  But  certainly  this  would  not  be  more  un- 
reafonablc,  than  to  urge,  that  by  the  old  and  the 
new  man,  as  the  phrafes  are  moltly  ufed  in  Scrip- 
ture, is  to  be  underftood  nothing  but  the  great 
collecflive  bodies  of  Pagans  and  of  Chriftians,  or 
the  Heathen  and  the  Chriftian  world,  as  to  their 
miward  profeflion  and  the  difpenfation  they  arc 

■  *  P.  +25—429, 

under. 


35^  Of  lacing  created  a-new,  &c. 

under.  It  might  have  been  proper,  in  this  cafe, 
to  have  confidered  the  unreafonablenefs  of  that 
practice  which  our  author  charges  on  others,  artd 
finds  fo  much  fault  with  in  them,*  "  That  they 
"content  themfelves  with  ?i  few  f craps  o^  "Scnp^ 
"  ture,  which  though  wrong  underftood,  they 
**"  make  the  teft  of  truth,  and  the  ground  of  their 
"  principles,  in  contradidion  to  the  vjhole  tenor  of 
*^  revelation,'* 

W,  I  obferve  once  more.  It  is  very  apparent, 
that  a  being  born  agaiuy  :xndfpiritually  raifed  from 
death  to  a  ftate  of  new  exiftence  and  life,  having 
dineiv, heart  created  in  iis^  being  renewed  in  the  f fir  it 
of  our  mind,  and  being  the  fubjedls  of  that  change 
by  \^^})ich  WQpiit  off  the  old  man ,  and  put  on  the  new 
man,,  is  the  fame  thing  with  that  which  in  Scrip- 
ture is  called  a  being  created  anew,  or  made  new 
cr.eaiures, '        . 

Here,  to  pafs  over  many  other  evidences  of 
this,  w^hich  might  be  mentioned,  I  would  only 
obferve,  that  the.  rep refentations  are  exadlly  equi- 
yaknt.  Thefe  fe-vexal  phrafes  naturally  and  moil 
plainly  fignify  the  fame  effed.  In  the  firft  birth 
or, generation,  we  are  created,  or  brought  into  ex- 
iftence;  it  is  then  the  wM^  7nan  firft  receives  being: 
the  foul  is  then  formed,  and  then  our  bodies  are 
fearfully  and  zvonderfully  made,  being  curioujly  wrought 
by.  our  creator  i  fo  that  a  new  born  child  is  a  new- 
creature.  So,  when  a  man  is  born  again,  he  is  cre^ 
ated  again  ;  in  that  new  birth  there  is  a  new  crea^ 
tidn*,^rid  therein  he  becomes  as  a  7iew-born  babe, 
Oi'2iiiew  creature. — So,  in  a  refurreciion  there  is  a 
'new  creation.  When  a  man  is  dead,  that  which  was 
cheated  or  made  in  the  firft  birth  or  creation,  is 
deftroyed  :  when  that  which  was  dead  is  raifed  to 
life,  the  mighty  power  of  the  creator,  or  author 

»  P.  224, 

of 


AH  certainly  nctd  fi/ch  a  change,       351 

of  life,  is  exerted  the  fecond  time,  and  the  fubjecf^ 
reftored  to  new  exiftence,  and  new  life,  as  by  a 
r.czo  creation.  So,  giving  a  new  heart  is  called 
creating  a  dean  hearty  Pfalm  li.  10,  where  the 
word  tranflated  create^  is  the  fame  that  is  iifed  in 
the  firll  verfc  in  Genefis.  And  when  we  read  in 
Scripture  of  the  new  creature,  the  creature  that  is 
called  nezv  is  man ;  not  angel,  or  bead,  or  an/ 
other  fort  of  creature  ;  and  therefore  the  phrafc, 
nev^  ?nan,  is  evidently  equipollent  with  7iew  crea^ 
ture  ;  and  a  putting  oft'  the  old  viaUy  and  putting 
on  the  new  man,  is  fpoken  of  exprefly  as  brought 
to  pafs  by  a  work  of  creation.  Col.  iii.  9,  10.  :/^ 
have  put  off  the  old  man — ajid  have  put  on  the  new 
man,  which  is  renewed  in  know'edge,  after  the-  image 
of  him  //^j/ created  him.  So,  Eph.  iv.  22,  23,  24. 
That  ye  put  off^the  old- man,  which  is  corrupt,  &:c.  and 
be  reneived  in  the  Jpirit  of -your  mind,  and  that  ye  put 
on  the  new  man,  which  after  God  is  created  in  righ^ 
teoufnefs  and  true  holincfs, — Thcfe  things  abfolutely 
iix  the  meaning  of  that  in  2  Cor.  v.  17.  If  any 
man  be  in  Chrijt,  he  is  a  new  creature  :  old.  things  are 
pajf'ed  away  ;  behold,  all  things  are  become  new. 

On  the  whole  the  following  reflexions  maybe 
made : 

1.  That  it  is  a  truth  of  the  utmoft  certainty, 
with  rcfpe6l  to  e-voy  man,  born  of  the  race  of 
Adam,  by  ordinary  generation,  that  unLfs  he  be 
born  again,  he  cannot  fee  the  kingdom  of  God:  This  is 
true,  not  only  of  the  Heathen,  but  of  them  that 
are  bornof  the  profelfmg  people  of  God,  as  Nico- 
demus,  and  the  Jews,  and  every  man  born  of  the 
fleJJj.     This  is  moft  manifeft  by  Chriit's  dilcourfe, 

in  Joh.  iii.  3, 11.     So  it  is  plain  by  2  Cor.  v. 

17.  That  every  man  who  is  in  Chnft,  is  a  new 
creature, 

2.  It  appears  from  this,  together  with  what  has 
been  proved  above,  that  it  is  moft  certain  with 
-•.:  refpecc 


352     Original  Jin  argued  from  the  pre?nifes. 

refped  to  every  one  of  the  human  race,  that  he 
can  never  have  any  intereft  in  Chrill,  or  fee  the 
kingdom  of  God,  unlefs  he  be  the  fubjed:  of  that 
change  in  the  temper  and  difpoiition  of  his  heart, 
A\hich  is  made  in  repeulance,  and  cojiverfioii^  cir- 
cumcifi07i  of  hearty  fpiritual  baptifmy  dying  to  fin  and 
rfiitg  to  a  new  and  holy  life  j — and  unlefs  he  has  the 
eld  heart  taken  away,  and  a  new  heart  andfpirit  giv^ 
en,  and  puts  off  the  old  mauy  and  puts  on  the,  new 
many  and  old  things  are  paft  away  a-nd  all  things 
made  new, 

3.  From  what  is  plainly  implied  in  thefe 
things  and  from  what  the  Scripture  mofi:  clearly 
teaches  of  the  nature  of  them,  it  is  certain,  that 
every  man  is  i^orn  into  the  world  in  a  ftate  oi7noral 
pollution.  YoY fpiritual  baptifn  is  a  cleanling  from 
moral  filthinefs.  Ezek.  xxxvi.  25.  compared 
with  Ads  ii.  16.  and  Joh  iii.  25. — So  the  wafh- 
ing  of  regeneration  or  the  new  birth,  is  a  change 
from  a  flatc  of  wickednefs.  Tit.  iii.  3,  4,  5. — 
Men  are  fpoken  of  as  purified  in  their  regenerati- 
on, 1  Pet.  i.  22,  23.  See  alfo  1  Joh.  ii.  29. 
and  iii.  1,  5. — And  it  appears,  that  every  man  m 
his  firft  or. natural  ftate  is  2i  finner:  for  otherwife 
they  would  then  need  no  repentance,  no  converfion, 
no  turning  from  lin  to  God. — And  it  appears, 
that  every  man  in  his  original  ftate  has  a  heart  of 
Jlone:  for  thus  the  Scripture  calls  that  old  hearty 
which  is  taken  away,  when  a  new  heart  and  oievj 
fpirit  is  given.  Ezek.  xi.  19.  and  xxxvi.  26. — 
And  it  appears,  that  man's  nature,  as  in  his  na- 
tive ftate,  is  corrupt  according  to  the  deceitful  hfts,  and 
ofit*s own  motion  exerts  itfelf  in  nothing  but  tt;zVi:ri 
deeds.  For  thus  the  Scripture  charaderizes  the  old 
man,  which  is  put  off,  when  men  are  renewed  in 
the  fpirit  of  their  minds,  and  put  on  the  new  man. 
Eph.  iv.  22,  23,  24.  Col.  iii.  8.  9,  10. — In  a 
word,  it  appears,  that  m.an's  nature,  as  in  his  na- 
tive 


Objeclion  from  the  nature  of  fin  an/were  J.  353 

VvK^  ftate,  is  a  body  of  Jin,  which  mud  he  deftroyed^ 
muft  die,  he  huriedy  and  Jiever  rfe  ?tiore.  For  thus 
the  oldynaji  is  reprefented,  which  is  crucified^  when 
men  are  the  fubjcds  of  a  ^p'xxitmX  refurrenmi. 
Rom.  vi.  4.  5,  6. — Such  a  nature,  ifuch  a  body 
of  fm  as  this^  is  put  off  in  the  fpiritual  renovation, 
wherein  we  put  on  the  7iew  ynan,  and  are  the  fub- 
jedls  of  the  fpiritual  aVr«?>^i://?(3«,  Eph.  iv.  21,  22, 

23. 

It  mufl  be  now  left  with  the  reader  to  judge  for 
himfelf,  whether  what  the  Scripture  teaches  of  the 
application  of  Chrifl's  redemption,  and  the  change 
of  llatcand  nature  necellkry  to  true  and  final  hap- 
pinefs,  does  not  afford  clear  and  abundant  evi- 
dence to  the  truth  of  the  dodrine  oi^  original  fin. 


PART    IV. 

Containing  Anfwers  to  Objections. 

CHAP.     I. 

Concerni?ig  ihat  Objection,  That  to  fuppofe  Men's 
.being  horn  in  Sin,  without  their  Choice,  or  any 
previous  Ad  of  their  own,  is  to  fuppofe  what  is 
inconfiilent  with  the  Nature  of  Sin, 

SOME  of  the  objedions,  made  againfl  the  doc- 
trine of  original  fin,  which  have  reference  to 
particular  arguments  ufed  in  defence  oi^  ir,  have 
been  already  confidered  in  the  handling  of  thofe 
arguments.-  What  I  fhall  therefore  now  confider, 
are  fuch  objeilions  as  I  have  not  yet  had  occafion 
to  take  any  fpegial  notice  of. 

A  a  There 


354        Bei?ig  born  in  fm,  conjijlent 

There  is  no  argument  Dr.  T.  infifts  more  upon, 
than  that  which  is  taken  from  the  Arminian  and 
Pelagian  notion  of  freedom  of  will,  confiiling  in 
the  "wWVs  feJf  determination ^  as  neceflary  to  the  be- 
ing of  moral  good  or  evil.  He  often  urges,  that 
if  we  come  into  the  world  infeded  with  iinfuland 
depraved  difpofitions,  theny/«  mufl  be  natural  to 
us ;  and  if  natural  then  neceffary  ;  and  if  necelTary, 
then  no  fin,  nor  any  thing  we  are  blameable  for,  or 
that  can  in  any  refpedt  be  our  fault,  being  what 
we  cannot  help;  and  he  urges,  that  lin  muft  pro- 
ceed from  our  own  choice^  &c.  * 

Here  I  would  obferve  in  general,  that  the  fore- 
mentioned  notion  of  freedom  of  will,  as  elTential 
to  moral  agency,  and  neceflary  to  the  very  exifl- 
cnce  of  virtue  and  fin,  fecms  to  be  a  grand  favor- 
ite point  with  Pelagians,  and  Arminians,  and  all 
divines  of  fuch  charaders,  in  their  controverfies 
with  the  orthodox.  There  is  no  one  thing  more  fun- 
damental in  their  fchemes  of  religion:  on  the  de- 
termination of  this  one  leading  point  depends  the 
iiTue  of  almoft  all  controverfies  we  have  with  fuch 
divines.  ■  Neverthclfefs  itfeems  z^needlejs  tafk  for  me 
particularly  to  confider  that  matter  in  this  place ; 
having  already  largely  difcufs'd  it,  with  all  the 
main  grounds  of  this  notion,  and  the  arguments 
ufed  to  defend  it,  in  a  late  book  on  this  fubjed, 
to  which  I  afk  leave  to  refer  the  reader.— It  is 
very  neceffary  that  the  modern  prevailing  dodrine 
concerning  this  point,  fliould  be  well  underllood, 
and  therefore  thoroughly  confidcred  and  examined : 
for  without  it  there  is  no  hope  of  putting  an  end  to 
i^t  controverfy  about  original  fin,  and  innumera- 
ble other  controverlies  that  fubfift,  about  many 
of  the  main  points  of  religion.     I  ftand  ready  to 

■*  P.  125:,  128,  129,  130,  186,  187,  188,  190,  200,  245» 
246,  253,  258,  339,  340,  43"7,  and- other  places,  .        • 

-  confcfs 


laith  the  nature  of  Jin.  355 

confefs  to  the  forementioned  modern  divines,  if 
they  can  maintain  their  peculiar  notion  oifreedsm^ 
conlifting  in  \\\^Jelf  determining  power  of  the  ttv//, 
as  necellary  to  moral  agency,  and  can  thoroughly 
eftablilli  it  in  oppoiition  to  the  arguments  lying 
againi^  it,  then  they  have  an  impregnable  caftle, 
to  which  they  may  repair,  and  remain  invincible, 
in  all  the  controveriics  they  have  with  the  reform- 
ed divines  concerning  original  fiHy  tht/overeigjjty 
oi  grace,  eledfion^  redemption,  converjion,  the  effica^ 
cious  operation  of  the  Holy  Spirit,  the  nature  of  fa- 
ving  faith  y  per  fever ance  of  the  faints,  and  other 
principles  of  the  like  kind. — However,  at  the 
ikme  time  I  think,  this  fame  thing  will  be  as 
ftrong  a  fortrefs  for  the  Deifts,  in  common  .with 
them;  as  the  great  doctrines,  fubverted  by  their 
notion  oi freedom,,  are  fo  plainly  and  abundantly 
taught  in  the  Scripture.  £ut  i  am  under  no  'ap- 
prehenfions  of  any  danger,  the  caufe  of  Chriftia- 
nity  or  the  religion  of  the  reformed  is  in,  from 
any  pollibility  of  that  notion^ s  being»evcr  efbablifh- 
ed,  or  of  it's  being  ever  evinced,  that  there  is  not 
proper,  per  feci  and  manifold  demonftration  lying 
agamft  ic.  But  as  I  faid,  it  would  be  need lefs  for 
me  to  enter  into  a  particular  difquifition  of  this 
point  here  ;  from  which  I  fhall  eafily  be  excufed 
by  any  reader  who  is  willing  to  give  himfelf  th-c 
trouble  of  confulting  what  I  have  already  writ-r 
ten  :  and  as  to  others,  probably  they  will  fcarce 
be  at  the  pains  of  reading  the  prefent  difcourfe  ; 
or  at  lead  would  not,  if  it  fhould  be  enlarged  by 
a  full  coniideration  of  that  controverfy. 

I  fliall  at  this  time  therefore  only  take  notice 
of  fome  grofs-  mconfiftencies^  that  Dr.  T.  has  been 
guilty  of,  in  his  handling  this  objection  againft 
the  doctrine  of  original  lin. 

In  places  which  have  been  cited,  he  fays.  That 
fin  mnjl  proceed  from  our  own  choice  :  and  thai  if  it 

A  a  2  docs 


35^  Dr,  T — rV  arguing  from 

does  noty  it  being  neceffary  to  us,  it  cannot  he  fin,  it 
cannot  be  our  fault,  or  what  we  are  to  blame  for :  arid 
therefore  all  our  fin  muft  be  chargeable  on  our  choice, 
which  is  the  caufe  of  fin  :  for  he  fays.  The  caufe  of 
every  ej[e5i  is  alone  chargeable  with  the  effe^i  it  prc^ 
duceth,  and  which  proceedeth from  it,* — Now  here 
are  implied  feverai  grofs  contradi<flions.  He 
greatly  inlifls,  that  nothing  can  htfinful,  or  have 
the  nature  of  fin,  but  what  proceeds  from  our 
choice,  Neverthelefs,  he  fays,  Not  the  e^eFi,  but 
the  caufe  alone  is  chargeable  ^ith  blayne.  There- 
fore the  choice,  which  is  xht' caife,  this  alone  is 
blameable,  or  has  the  nature  of  lin  ;  and  not  the 
effe^l  of  that  choice.  Thus  nothing  can  be  lin- 
ful,  but  the  effert  of  choice  :  and  yet  the  effedl  of 
choice  never  can  be  linful,  but  only  the  caife, 
which  is  alone  chargeable  with  all  the  blame. 

Again,  The  choice^  which  chufes  and  produces 
Hn,  or  from  which  lin  proceeds,  is  //  felf  linful. 
Not  only  is  this  implied  in  his  faying,  "  The 
'*  r^«/^  alone  is  chargeable  with  all  the  blame-** 
but  he  exprefsly  fpeaks  of  the  choice  2i%  faulty ;-\ 
and  calls  that  choice  wicked,  from  which  depravity 
and  corruption  proceeds,  X  Now,  if  the  choice  itfelf 
be  //;/,  and  there  be  no  fin  but  what  proceeds 
from  a  finful  choice,  then  the  linful  choice  mult 
proceed  from  another  antecedent  choice  ;  it  muft  be 
chofcn  by  a  foregoing  ad:  of  will,  determining  it 
felf  to  that  linful  choice,  that  fo  it  may  have  that 
which  he  fpeaks  of  as  abfolutely  elTential  to  the 
nature  oi  Jin,  namely,  That  it  proceeds  from  our 
choice,  and  docs  not  happen  to  us  necellarily. — 
But  \i  the  linful  choice  itfelf  proceeds  from  a 
foregoing  choice,  then  alfo  that  foregoing  choice 
muit.  be  linful ;  it  being  the  caufe  of  fin,  and  fo 
alone  chargeable  with  the   blame.     Yet    if  that 

•J   *  P.  1 28.; , .    -f  r.,  1 90.         X  P,  2C0.     See  alfo  p.  2 1 6. 
.  -V  foregoing 


the  nature  of  Jin,  inconfiflent.       357 

foregoing  choice  be  finful,  then,  neither  mud 
that  happen  to  us  neceflarily,  but  mull  likcwife 
proceed  from  choice,  another  a6t  of  choice  pre- 
ceding that  :  for  we  mull  remember,  that  "  no- 
.«  thing  is  iinful,  but  what  proceeds  from  our 
'*  choice,**  And  then,  for  the  fame  rcafon,  even 
this  prior  choice,  lall  mentioned,  mull  alfo  be  fin- 
ful,  being  chargeable  with  all  the  blame  of  that 
confequent  evil  choice,  which  was  its  effedt.  And 
fo  we  mud  go  back  till  we  come  to  the  \^rf  firjl 
volition,  the  prime  or  original  ad:  of  choice,  in 
the  whole  chain.  And  this,  to  be  fure,  mull  be  a 
finfiil  choice,  becaufe  this  is  the  origin  or  primitive 
cuufe  of  all  the  train  of  evils  which  follow  ;  and 
according  to  our  author,  mull:  therefore  be  "  alone 
"  chargeable  with  all  the  blame.'*  And  yet  fo  it 
is,  according  to  him,  this,  "  cannot  be  linfuI," 
becaufe  it  does  not  "  proceed  from  our  own 
**  choice,"  or  any  foregoing  ad:  of  our  will ;  it 
being,  by  the  fuppofition,  the  \^vy  firji  ad  of  will 
in  the  cafe.  And  therefore  it  mull  be  neceffar\\ 
as  to  us,  having  no  choice  of  ours  to  be  the 
caufe  of  it. 

In  page  232,  he  fays,  "  Adam's  fin  w^as  from 
"  his  own  dijobedient  will  \  and  fo  mufl  every 
"  man's  fin,  and  all  the  ^\Vi  in  the  world,  as  well 
'*  as  his."— -By  this,  it  feems,  he  mull  have  a 
"  difobedient  will"  before  he  fins ;  for  the  caufe 
muft  be  before  the  effed  :  and  yet  that  difobe- 
dient will  itfeif  is  /in/hi ;  otherwife  it  could  not 
be  called  difobedient.  But  the  quellion  is,  How 
do  men  come  by  the  difobedient  will,  this  caufe  of 
all  the  fin  in  the  world  ?  It  mull  not  come  necef 
Jarily,  without  men's  choice  :  for  if  fo,  it  is  not 
fin,  nor  is  there  any  difobedience  in  it.  Therefore 
that  difobedient  will  mull  alfo  come  from  a  dif- 
obedient will -,  and  fo  on,  /;/  i7ijinitum.  Other  wile, 
it  mufl  be  fuppofcd,  that  there  is  fome////  in  the 

A  a  3  world, 


958       -D/*.  T — rV  arguings  ineonfijient. 

world,  which  does  nor  come  from  a  dijohedtent 
ivill ;  contrary  to  our  author's  dogmatical  all 
fertions. 

In  p.  442,  he  fays,  "  Adam  could  7iot  fin  without 
"  ajinful  inclinaiion,'" — Here  he  calls  that  incli- 
nation it{df  Jlnjul,  which  is  the  principle  from 
whence  iinful  ads  proceed  ;  as  elfevvhere  he  fpeaks 
of  the  djjobedietit  will,  from  whence  all  fin  comes ; 
And  he  allows,*  that  "  the  lazv  reaches  to  all  the 
"  latent  principles  of  fin  ;'*  meaning  plainly,  that 
It  forbids y  and  threatens  punijhment  for  thofe  latent 
principles.  Now  thefe  latent  principles  of  fin, 
thefe  finful  inclinations,  without  which,  accord- 
ing to  our  author,  there  can  be  no  finful  ad,  can- 
not all  proceed  from  a  finful  choice  ;  becaufe  that 
would  imply  great  contradiction.  For,  by  the 
fuppofition,  they  are  the  principles  from  whence  a 
finful  choice  comes,  and  whence  all  finful  ads 
of  will  proeeed  ;  and  there  can  be  no  finful  ad 
without  them.  So  that  the  firfi  latent  principl&s, 
and  inclinations^  from  whence  all  finful  ads  pro- 
ceed, are  finful ;  and  yet  they  are  not  finful  be- 
caufe they  do  not  proceed  from  a  wicked  choice, 
without  which,  according  to  him,  "  nothing  can 
be  fmful'' 

Dr.  T-  fpeaking  of  that  propofition  of  the  4A 
femlly  of  Divines,  wherein  they  alfert,  that  man  is 
by  nature  utterly  corrupt,  i^c,  f  thinks  himfelf  well 
warranted  by  the  fuppofed  great  evidence  of  thefe 
his  contradidory  notions,  to  fay,  '*  Therefore  f\i\ 
**  is  not  natural  to  us  ;  and  therefore  I  fhall  not 
*.'  fcruple  to  fay,  this  propofition  in  the  Ajjerfibly 
*'  ef  Divines  is^falfe,''- — But  it  may  be  worthy  ta  be 
confidcred,  whether  it  would  not  greatly  have  be- 
come him,  before  he  had  cloathed  himfelf  with  fo 
much  alTurance,  and  proceeded,  on  the  foundati- 

*  Contents  of  Rom.  ch.  vii.  in  Notes  ©n  the  Epi^Ie.    "f  P.  12,5. 

on 


God  not  the  author  offtn,  g^c) 

OHofthefe  his  notions,  {o  n^agi^:erially  to  charge 
the  Affemblfs  propolicion  mthjal/hoody  to  have  ta- 
ken care,  that  his  own  propofitions,  which  he  has 
fet  in  oppoiition  to  them,  fhould  be  a  little  more 
eonftjlent ;  that  he  might  not  have  contradic^lcd 
himfelf,  while  contradiding  them  ;  left  fome  im- 
partial judges,  obferving  his  inconlidence,  fhould 
think  they  had  warrant  to  declare  with  equal  af. 
"  furance,  that  They  fhall  not  fcruple  to  fay.  Dr. 
cc  T— r's  dodlrine  hfal/e." 


CHAP.      IL 

Concerning  that  Objedlion  ngainji  the  T)oEIrine  of 
native  Corrupt  ion  ^  That  to  fuppoje  Men  receive 
their  firll  exiftence  in  Sifty  is  to  make  him  who 
is  the  Author  of  their  Being,  the  Author  of  their 
Depravity, 

ONE  argument  againfl  men's  being  fuppofed 
to  be  born  with  finful  depravity,  which  Dr. 
T.  greatly  infifts  upon,  is,  That  this  does  in  ef- 
fed  charge  him  who  is  the  Author  of  our  7tature, 
who  formed  us  in  the  voomhy  with  being  the  author  of 
a  finful  corruption  of  nature  /  and  that  it  is  highly  in- 
jurious lo  the  God  of  our  nature,  whofe  hands  have 
formed  and  fajhioned  uSy  to  believe  our  nature  to  be 
originally  corrupt  edy  and  that  in  the  woi^fenfe  of  cor ^ 
ruption.*"^ 

With  refped  to  this,  I  would  obferve  in  the 
firft  place,  that  this  writer,  in  his  handling  this 
grand  objedion,  fuppofes  fomething  to  belong  to 
the  dodrine  objeded  againll:,  as  maintained  by  the 

*  P.  137,  187,  188,  189,  256,  25S,  260,  419,  424,  and  other 

Places. 

Aa  4  Divines 


360  Original  Jin  does  not  imply 

Divines  whom  he  is  oppoling,  -which  does  not  be- 
long to  it,  nor  does  follow  from  it :  as  particular- 
ly, he  fuppofes  t;he  dodlrine  of  original  iin  to  im^ 
ply,  that  nature  muft  be  corrupted  by  {ov^t  pofitive 
*^  influence ;  fomething,  by  fome  means  or  other^ 
"  inftifed  mto  the  human  nature  ;  fome  quality  or 
^*  other,  nor  from  the  choice  of  our  minds,  but 
**  like  a  tainty  tin^ure^  or  iitfecliony  altering  the  na- 
*'  tural  conllitution,  faculties  anddifpofitionsof  our 
*'  fouls.  *  That  lin  and  evil  difpoiitions  are  im- 
"  planted  in  the  foetus  in  the  womb."  f  Where- 
as truly  our  dodrine  neither  implies  nor  infers 
any  fuch  thing.  In  order  to  account  for  a  linful 
corruption  of  nature,  yea,  a  total  native  depravity 
of  the  heart  of  man,  there  is  not  the  leafl  need  of 
fuppofing  any  evil  quality  infujedy  implantedy  or 
wrought  into  the  nature  of  man,  by  any  pofitive 
caufe,  or  influence  whatfoever,  either  from  God, 
or  the  creature  ;  or  of  fuppofing,  that  man  is  con- 
ceived and  born  with  2l  fountain  of  evil  \xi  his  heart, 
fuch  as  is  any  thing  properly  pfUvve,  I  think,  a 
a  little  attention  to  the  nature  of  things  will  be 
fufficient  to  fatisfy  any  impartial  eonfideratc  in- 
quirer, that  the  abfence  ofpofltive  good  princi- 
ples, and  fo  the  with-holding  of  a  fpecial  divine 
influence  to  impart  and  maintain  thofe  good  prin- 
ciples, leaving  the  common  natural  principles  of 
felf-love,  natural  appetite,  13 c,  (which  were  in 
man  in  innocence)  leaving  thefe,  I  fay,  to  them- 
felves,  without  the  government  of  fuperior  divine 
principles,  will  certainly  be  followed  with  the 
corruption,  yea,  the  total  corruption  oi  the  heart, 
without  occafion  for  any  pofltive  influence  at  all  : 
and,  that  it  was  thus  indeed  that  corruption  of 
nature  came  on  Adam,  immediately  on  his  fall, 
and  comes  on  all  his  poflerity,  as  linning  in  him 
and  falling  with  him. 
*  P.  1 87.  +  P.  146,  424,  425,  and  the  like  in  manv  other  places. 

The 


God's  being  the  author  ofjtn.         361 

The  cafe  with  man  was  plainly  this  :  When 
Go3  made  man  at  firft,  he  implanted  in  him  two 
kinds  of  principles.  There  w as  an  inferior  kind» 
which  may  be  called  natiiraly  being  the  principles 
of  mere  human  nature;  fuch  as  felf-love,  with 
thofe  natural  appetites  and  pafTions,  which  belong 
to  the  nature  of  man,  in  which  his  love  to  his  own 
liberty,  honor  and  pleafure,  were  excrcifcd : — 
Thefe,  when  alone,  and  left  to  themfelvcs,  arc 
what  the  Scriptures  fometimes  QdWfeJb.  Belidcs 
thefe,  there  were  fuperior  principles,  that  were 
fpiritual,  holy  and  divine,  fummarily  compre- 
hended in  divine  love;  wherein  conMed  the  fpi- 
ritual image  of  God,  and  man's  righteoufnefs  and 
true  holinefs  ;  which  are  called  in  Scripture  the 
divine  nature,  Thefe  principles  may,  in  fome 
fcnfe  be  cdXloidifuperiiatural*  being  (however  con- 
created  or  connate,  yet)  fuch  as  are  <ihove  thofe 
principles  that  are  eflentially  implied  in,  or  ne- 
ceiTarily  refulting  from,  and  infeparably  con- 
neded  with,  viere  human  nature ;  and  being  fuch 
as  immediately  depend  on  man's  union  and  com- 
munion with  God,  or  divine  communications  and 

*  To  prevent  all  cavils,  the  reader  Is  dcfired  particularly  to 
obferve,  in  what  fenfe  1  here  ufe  the  words,  natural  and  juprr- 
7iatJiral: — not  as  epithets  of  dillinclion  between  that  which  is 
concreated  or  connate,  and  that  which  is  extraordinarily  intro- 
duced afterwards,  bcfides  the  firft  ftate  of  things,  or  the  order 
eftablilhed  originally,  beginning  when  man's  nature  began  \ — 
but  as  diftinguifhing  between  what  belongs  /o,  or  flows/zw//,  that 
nature  which  man  has,  merely  as  man,  and  thofe  things  whica 
are  aho've  this — by  which  one  is  denominated,  not  only  a  inan, 
but  atnily  vinuonsy  koh,  2l.t\^  fpiritfiat  n\2in  ;  which,  though  they 
began,  in  Adam,  as  foon  as  humanity  began,  and  are  necefiarf 
%o  the  perfeftion  and  well-being  of  the  human  nature,  yct^  arc 
not  effential  to  the  conititution  of  it,  or  neceffary  to  its  being; 
inafmuch  as  one  may  have  every  thing  needful  to  his  being  ma?r, 

exclufively  of  ihem. If  in  thus  uiing  the  words,  naUirul  and 

Jupernaturnly  I  ufe  them  in  an  uncommon  fenfe,  it  is  net  Irom 
any  affectation  of  fmgularity,  but  for  want  of  other  term.s,  more 
^ptly  to  exprefs  my  meaning. 

influences 


362  Original  fin  does  not  i^nply 

influences  of  God's  Spirit:  which  though  with- 
drawn, and  man's  nature  forfaken  of  thefe  prin- 
ciples, human  nature  would  be  human  nature  flill; 
man's  nature,  as  fuch,  being  intire  without  thefe 
divine  principles  ;  which  the  Scripture  fometimes 
cMsfpirit,  in  contradiftindion  to  flejh,  Thefe 
fuperior  principles  were  given  to  poifefs  the 
throne,  and  maintain  an  abfolute  dominion  in 
the  heart :  the  other,  to  be  wholly  fubordinate 
and  fubfervient.  And  v^'hile  things  continued 
thus,  all  things  were  in  excellent  order,  peace  and 
beautiful  harmony,  and  in  their  proper  and  per- 
feci  Hate.  Thefe  divine  principles  thus  reigning 
were  the  dignity,  life,  happinefs,  and  glory  of 
man's  nature. — When  man  linned  and  broke  God's 
covenant,  and  fell  under  his  curfe,  thefe  fuperior 
principles  left  his  heart :  for  indeed  God  then 
left  hmi ;  that  communion  with  God,  on  which 
thefe  principles  depended,  entirely  ceafed  ;  the 
Holy  Spirit,  that  divine  inhabitant,  forfook  the 
houfe.  Becaufe  it  would  have  been  utterly  im- 
proper in  itfelf,  and  inconiiftent  with  the  cove- 
nant and  conftitution  God  had  eflablifhed,  that 
God  fhould  ftill  maintain  communion  with  man, 
and  continue,  by  his  friendly,  gracious,  vital  in- 
fluences, to  dwell  with  him  and  in  him,  after  he 
W'as  become  a  rebel,  and  had  incurred  God's 
wrath  and  curfe.  Therefore  immediately  the  fu- 
perior divine  principles  wholly  ceafed  ;  fo  light 
ceafes  in  a  room  when  the  candle  is  withdrawn  : 
and  thus  man  was  left  in  a  ftate  of  darknefs,  woe- 
ful corruption  and  ruin  ;  nothing  but  Jle/Jo,  with- 
out fpirit.  The  inferior  principles  of  felf-love 
and  natural  appetite,  which  were  given  only  to 
ferve,  being  alone,  and  left  to  themfelves,  of 
cour/e  became  reigning  principles ;  having  no  fu- 
perior principles  to  regulate  or  controul  them, 
they  became  abfolute  maflers  of  the  heart.     The 

immediate 


God  s  being  the  author  of  fin.        363 

immediate  confequence  of  which  was  Tk  fatal  ca^ 
tajlyophe^  atuinmg  of  all  things  upfide  down,  and 
the  fuccedion  of  a  Itate  of  the  moft  odious  and 
dreadtul  confuiion.  Man  did  immediately  fet  up 
himj'elf\  and  the  objcdls  of  his  private  atfeciions 
and  appetites,  as  fupreme  ;  and  fo  they  took  the 
place  of  God, — Thefe  inferior  principles  are  like 
fire  in  an  houfe  ;  which,  we  fay,  is  a  good  fervant, 
but  a  bad  mailer  ;  very  ufeful  while  kept  in  it's 
place,  but  if  left  to  take  poffedion  of  the  whole 
houfe,  foon  brings  all  to  deftrudlion.  Man's  love 
to  iiis  own  honor,  feparate  intereft,  and  private 
pleafure,  which  before  was  wholly  fubordinate 
unto  love  to  God  and  regard  to  his  authority  and 
glory,  now  difpofe  and  impel  man  to  purfue  thofe 
objects,  without  regard  to  God's  honour,  or  law; 
bccaufe  there  is  no  true  regard  to  thefe  divine 
things  left  in  him.  In  confequence  of  which,  he 
feeks  thofe  objects  as  much  when  againfi:  God's 
honor  and  law,  as  when  agreeable  to  them. 
And  God  ftill  continuing  ftridlly  to  require  a 
fupreme  regard  to  himfeif,  and  forbidding  all 
gratifications  of  thefe  inferior  paflions,  but  only 
in  perfed:  fubordination  to  the  ends,  and  agreca- 
blenefs  to  the  rules  and  limits,  which  his  holi- 
nefs,  honor  and  law  prefcribe,  hence  immedi- 
ately arifes  enmity  in  the  heart,  now  wholly  un- 
der the  power  of  fclf-lovc;  and  nothing  but  war 
enfues,  in  a  conflant  courfe,  againft  God.  As 
when  a  fubjevft  has  once  renounced  his  lawful  fo- 
vereign,  and  fet  up  a  pretender  in  his  Head,  a 
Hate  of  enmity  and  war  againft  his  rightful  king 
n^celTarily  enfues. — It  were  eafy  to  fhcw,  how^ 
every  luft  and  depraved  difpofition  of  man's  heart 
would  naturally  arife  from  \k\\^  -prr^aiive  original, 
if  here  were  room  for  it.  Thus  it  is  cafv  to  <:iiv(? 
an  account,  how  total  corruption  of  heart  fhould 
follow  on  man's  eating  the  forbidden  fruit,  though 

that 


3^4  Original  Jin  does  not  imply 

that  was  but  one  ad  of  fin,  without  God's  putting 
any  evil  into  his  heart,  or  im-planting  any  bad  prin- 
ciple, or  infiifing  any  corrupt  taint,  and  fo  be- 
coming the  author  of  depravity.  Only  God's 
•withdra'wing,  as  it  was  highly  proper  and  necefTary 
that  he  fliould,  from  rebel  man,  being  as  it  were 
driven  away  by  his  abominable  wickednefs,  and 
men*s  natural  principles  being  left  to  them/elves, 
this  is  fufficient  to  account  for  his  becoming  en- 
tirely corrupt,  and  bent  on  finning  againfl  God. 

And  as  Adam's  nature  became  corrupt,  without 
God's  implanting  or  infufing  any  evil  thing  into 
his  nature  ;  fo  does  the  nature  of  his  pojierity, 
God  dealing  with  Adam  as  the  head  of  his  poftc- 
rity  (as  has  been  fliewn)  and  treating  them  as 
one,  he  deals  with  his  pofterity  as  h2iwing  all  finned 
in  him.  And  therefore  as  God  withdrew  fpiritual 
communion  and  his  vital  gracious  influence  from 
the  common  head,  fo  he  v/ith-holds  the  fame 
from  all  the  members,  as  they  come  into  exift- 
ence;  whereby  they  come  into  the  world  mere 
fle/Ij^  and  entirely  under  the  government  of  natural 
and  inferior  principles  j  and  fo  become  wholly- 
corrupt,  as  Adam  did. 

Now,  for  God  fo  far  to  have  the  difpofal  of  this 
affair,  as  to  Tvitbold  thoCt  influences,  without  which 
nature  will  be  corrupt  ^  is  not  to  be  the  author  of  fin. 
But,  concerning  this,  I  mud  refer  the  reader  to 
what  I  have  faid  of  it  in  my  difcourfe  on  the 
Freedom  of  the  Will.  *  Though,  befides  what  I 
have  there  faid,  I  may  here  obferve ;  That  if  for 
God  fo  far  to  order  and  difpofe  the  being  of  fin, 
as  10 permit  it,  by  with-holding  the  gracious  influ- 
ences necefiary  to  prevent  it,  is  for  him  to  be  the 
author  of  fin,  then  fome  things  which  Dr.  T. 
himfelf  lays  down,  will  equally  be  attended  with 

♦  Part  IV.  fed.  ix,  p.  2.52,  ;i-c. 

thi 


God's  being  the  author  offtn,         3^5 

this  very  confcqucnce.  For,  from  time  to  time, 
he  fpeaks  of  God's  giving  men  up  to  the  vileil 
lufts  and  affections,  by  permitting,  or  leaving 
them.  *  Now,  if  the  continuance  of  Jin,  and  its 
increafe  and  prevalence,  may  be  in  confequence 
of  God's  difpofal,  by  with-holding  his  grace,  that 
is  needful,  under  fuch  circumfiances,  to  prevent 
it,  without  God's  being  the  author  of  that  continue 
ance  and  prevalence  of  fin  ;  then,  by  parity  of 
rcafon,  may  the  being  of  fin,  in  the  race  of  Adam, 
be  in  confequence  of  God's  difpofal,  by  with- 
holding his  grace,  needful  to  prevent  it,  without 
his  being  the  author  of  that>^;//^-  of  fi?i. 

If  here  it  fhould  be  faid,  that  God  is  not  the 
author  of  lin,  in  giving  men  up  to  fm,  who  have 
already  made  themfelves  finful,  becaufe  w  hen  men 
have  once  made  themfelves  fmful,  their  continu- 
ing fo,  and  fm's  prevailing  in  them,  and  becom- 
ing more  and  more  habitual,  will  follow  in  a 
conrfe  of  nature  : — I  anfwer,  let  that  be  remember- 
ed, \\  hich  this  writer  fo  greatly  urges,  in  oppo- 
fition  to  them  that  fuppofe  original  corruption 
comes  in  a  courfe  of  nature,  viz.  That  the  courfe 
of  nature  is  Jiothing  imthout  God,  He  utterly  rejects 
the  notion  of  the  "  courfe  of  nature"^  being  a  proper 
"  adive  caufe,  which  will  -work,  and  go  on  by 
«*  itfclf,  without  God,  if  he  lets  or  permits  it." 
But  affirms,  **  That  the  courfe  of  nature,  feparatc 
"  from  the  agency  of  God,  is  ?io  caufe  or  yiothing  ; 
*'  and  that  the  courfe  of  nature  fliould  continue 
''  itfclf,  or  go  on  to  operate  by  itfelf,  any  more 
''  than  at  firll  produce  itfelf,  is  abfohtely  impof-. 
'^fible\.''  Thcfe  ftrong  cxprciTions  are  his. 
Therefore,  to  explain  the  continuance  of  the 
habits  of  lin  in  the  fame  perfon,  when  once  in- 

*  Key,  ^  3;6,  and  Par.  on  Rom.  i.  24,  26. 

i  P.  4!  o.  bee  alio  vvith  what  vehemence  this  is  urged  in  p. 41 3. 

troduccd' 


^66  Original  fin  does  not  imply 

tro^nzt^,  yea,  to  explain  the  very  being^?)f  any 
fuch  habits,  in  confequence  of  repeated  ads,  oui* 
author  muft  have  recourfe  to  thole  fame  princi- 
ples, which  he  rejedls  as  abfurd  to  the  utmoft 
degree^  wh^n  alleged  to  explain  the  corruption  of 
nature  in  the  pofterity  of  Adam.  For,  that  habits, 
cither  good  or  bad,  fhould  continue  after  being 
once  eliablilhed,  or  that  habits  fliould  be  fettled 
and  have  exifhence,  in  confequence  of  repeated 
ads,  can  be  owing  only  to  a  courfe  of  nature^  and 
thofe  laws  of  nature  which  God  has  eftablilhed. 

That  the  pofterity  of  Adam  fhould  be  born 
without  holinefs,  and  fo  with  a  depraved  nature, 
comes  to  pafs  as  much  by  the  eftablifhed  courfe  of 
nature-y  as  the  continuance  of  a  corrupt  difpoiition 
in  a  particular  perfon,  after  he  once  has  it ;  or  as 
much  as  Adam's  continuing  unholy  and  corrupt, 
after  he  had  once  loft  his  holinefs.  For  Adam's 
pofterity  are  from  him,  and  as  it  were  in  him,  and 
belonging  to  him,  according  to  an  eftablijhed  courfe 
of  nature^  as  much  as  the  branches  of  a  tree  are^ 
according  to  a  courfe  of  nature ^  from  the  tree,  in 
the  tree,  and  belonging  to  the  tree  ;  or  (to  make 
ufe  of  the  comparifon  which  Dr.  T.  himfelf  chufes, 
and  makes  ufe  of  from  time  to  time,  as  proper  to 
illuftrate  the  matter*)  juft  as  the  acorn  is  derived 
from  the  oak.  ,  And  I  think  the  acorn  is  as  much 
derived  from  the  oak,  according  to  the  courfe  of 
nature^  as  the  buds  and  branches.  It  is  true,  that 
God,  by  his  own  almighty  power,  creates  the  /o/J 
of  the  infant ;  and  it  is  alfo  true,  as  Dr.  T.  often 
infifts,  that  God,  by  his  immediate  power,  forms 
and  falhions  the  body  of  the  infant  in  the  womb  ; 
yet  he  does  both  according  to  that  courfe  of  nature 
which  he  ha§  been  pleafed  to  eftablifh.  The 
courfe  of  nature  is  demonftrated,  by  late  improve- 

♦  P.  146,  187, 

jnents 


God's  leing  the  author  of  Jin.         ^^T 

ments  in  philofophy,  to  be  indeed  what  our  author 
himfclf  fays  it  is,  vtz.  Nothing  but  the  cftablillicd 
order  of  the  agency  and  operation  of  the  Author 
of  nature.  And  though  there  be  the  immediate 
agency  of  God  in  bringing  the  foul  into  exiftence 
in  generation,  yet  it  is  done  according  to  the 
metiiod  and  order  eltabliihed  by  the  Author  of 
nature,  as  much  as  his  producing  the  bud,  or  the 
acorn  of  the  oak ;  and  as  much  as  his  continuing 
a  particular  perfon  in  being,  after  he  once  has 
exigence.  God's  immediate  agency  in- bringing 
the  foul  of  a  child  into  being,  is  as  much  accord- 
ing to  an  eft ahlijhed  order y  as  his  immediate  agency 
in  any  of  the  works  of  nature  whatfoever.  It  is 
agreeable  to  the  eftablifhed  order  of  nature,  that 
the  good  quaUties  wanting  in  the  tree^  fliould  alfo 
be  wanting  in  the  branches  a.n.dfru/t.  It  is  agree- 
able to  the  order  of  nature,  that  when  a  particular 
perfon  is  without  good  moral  qualities  in  his- 
heart,  he  fhould  continue  without  them,  till  fome 
new  caufe  or  efficiency  produces  them :  and  it  is 
as  much  agreeable  to  an  eftablifhed  courfe  and 
order  of  nature,  that  fince  Adam,  the  head  of  the 
race  of  mankind,  the  root  of  that  great  tree  with 
many  branches  fpringing  from  it,  was  deprived  of 
original  righteoufnefs,  the  branches  ihould  come 
forth  without  it.  Or,  if  any  diflike  the  word 
-iiature^  as  ufed  in  this  iafl  cafe,  and  inftcad  of  it 
chufe  to  call  it  a  conftitution,  or  eftahlijhed  order  of 
fucceffive  events,  the  alteration  of  the  name  will 
not  in  the  leaft  alter  the  ftate  of  the  prefent  argu- 
ment. Where  the  name,  fiatiar,  is  allowed  with- 
out difpute,  no  more  is  meant  than  an  eflabliflied 
method  and  order  of  events,  fettled  and  limited  by 
divine  wifdom. 

If  any  fliould  objecl:  to  this,  That  if  the  want  o£ 
original  righteoufnefs  be  thus  according  to  an 
cfhibliflied   courfe  of  nature,    then  why  are  not 

principles 


36S  ^Original Jin  does  not  imply 

principles  of  holinefs,  when  reflored  by  divine 
^'ace^  alfo  communicated  to  pojierityf  I  anfwer. 
The  divine  laws  and  eflablifhments  of  the  Authof 
oi nature  are  precifely  fettled  by  him,  as  he  pieafeth, 
and  limited  by  his  wifdom. — Grace  is  introduced 
among  the  race  of  mankind  by  a  new  eftablijhynent  j 
not  on  the  foot  of  the  original  eftablifhment  of 
God,  as  the  head  of  the  natural  world,  and  au- 
tlior  of  the  firfl  creation  ;  but  by  a  conllitution  of 
a  vallly  higher  kind  ;  wherein  CbrJfi  is  made  the 
Root  of  the  tree,  whofe  branches  are  his  fpiritual 
j€ed,  and  He  is  the  Head  of  the  Jiew  creation ;  of 
which  1  need  not  ftand  now  to  fpeak  particularly. 
But  here  I  delire  it  may  be  noted,  that  I  do  not 
iiippofc,  the  natural  depravity  of  the  pofterity  of 
Adam  is  owing  to  the  courfe  of  nature  only ;  it  is 
alfo  owing  to  i)\t\M?i  judgment  of  God.  But  yet  1 
think,  it  is  as  truly,  and  in  the  fame  manner,  ow^ 
ing  to  the  courfe  oi  nature y  that  Adam's  poilcri- 
ty  come  into  the  world  without  original  righte- 
cufnefs,  as  that  Adam  continued  without  it,  after 
he  had  once  lofh  it. — That  Adam  continued  defli- 
tute  of  holinefs,  when  he  had  loft  it,  and  would 
always  have  fo  continued,  had  it  not  been  reftored 
\i^j  a  redeemer,  v^as  not  only  a  7M/;/r^/confequence, 
according  to  the  courfe  of  things  eftabliflied 
by  God  as  the  author  of  nature  ;  but  it  was  alfo  a 
penal  confcquence,  or  a  punifhment  of  his  fm. 
God,  in  nghttous  judgfjient,  continued  to  abfent 
himfelf  from  Adam,  after  he  became  a  rebel ;  and 
with-held  from  him  now  thofe  influences  of  the 
Holy  Spirit,  which  he  before  had.  And  juft  thus 
1  fuppofe  it  to  be  with  every  natural  branch  of 
mankind  :  all  are  looked  upon  as  Jmning  in  and 
with  their  common  root ;  and  God  righteoufly 
with-holds  fpecial  influences  and  fpiritual  com- 
munications from  all,  for  this  fm. — ^But  of  the 

manner 


God's  bei?}g  the  author  of  Jin,       365 

manner  and  order  of  thcfe  things,  more  may  be 
laid  in  the  next  chapter. 

On  the  whole,  this  grand  objedlion  againft  the 
dochine  of  men's  being  born  corrupt,That  it  makes 
him  who  gave  us  our  being,  to  be  the  caufe  of  the 
being  of  corruption,  can  have  no  more  force  m  it,  than 
a  like  argument  has  to  prove,  that  if  men  by  a 
courfe  of  nature  continue  wicked,  or  remain  with- 
out goodnefs,  after  they  have  by  Vxcious  acfls  con- 
tradled  vicious  habits,  and  fo  made  themfelves 
wicked,  it  makes  him  who  is  the  caufe  of  their 
continuance  in  being,  and  the  caufe  of  the  continu- 
ance of  the  courfe  of  nature,  to  be  the  caufe  of 
their  continued  wichdnefs.  Dr.  T.  fays,*  "God 
"  would  not  77iake  any  thing  that  is  hateful  to 
"  him  ;  becaufe,  by  the  very  terms,  he  would 
"  hate  to  make  fuch  a  thing."  But  if  this  be 
good  arguing  in  the  cafe  to  which  it  is  applied, 
may  I  nor  as  well  fay,  God  would  not  contmue  a 
thing  in  being  that  is  hateful  to  him  ;  becaufe,  by  the 
very  terms,  he  zvould  hate  to  continuey^^:/?  a  thing  in 
being  ?  I  think,  the  very  terms  do  as  much  (and 
no  more)  infer  one  of  thefe  proportions,  as  the 
other. — In  like  manner,  the  reft  that  he  fays  on 
that  head,  may  be  Ihewn  to  be  unreafonable,  by 
only  fubftituting  the  word,  continue,  in  the  place 
of,  make  and  propagate,  I  may  fairly  imitate  his 
^w^y^f  reafoning,  thus  :  *'  To  fay,  God  continues 
us/^ccording  to  his  own  original  decree,  or 
law  of  continuation,  which  obliges  him  to  coyiti^ 
nue  us  in  a  manner  he  abhors,  is  really  to  make 
bad  worfe  :  for  it  is  fuppoling  him  to  be  defec- 
tive in  wifdom,  or  by  his  own  decree  or  law  to 
lay  fuch  a  conftraint  upon  his  own  aclions,  that 
he  cannot  do  what  he  would  ;  but  is  continu- 
ally doing  what  he  would  not,  what  he  hates 

*  Page  412. 

B  b  "to 


370  God  not  the  author  of  fin. 

"  to  do,  and  what  he  condemns  in  us  ;  viz.  conti-* 
"  niiing  us  linful,  when  he  condemns  us  for  contU 
*'  nu'tng  ourfelves  finful.*' — If  the  reafoning  be 
iveak  in  the  one  cafe,  it  is  no  Icfs  fo  in  the 
other. 

If  any  fhall  ftill  infifb,  That  there  is  a  difference, 
between  God's  fo  difpofing  things  as  that  de- 
pravity of  heart  fliall  be  continued^  according  to 
the  fettled  courfe  of  nature,  in  the  fame  perfon, 
who  has  by  his  own  fault  introduced  it, — and  his 
fo  difpofing  as  that  men,  according  to  a  courfe  of 
nature,  fhould  be  horn  with  depravity,  in  confe- 
quence  of  Adam's  introducing  lin,  by  his  adl, 
which  we  had  no  concern  in,  and  cannot  be  jultly 
charged  with  :  on  this  I  would  obferve,  that  it  is 
quite  going  off  the  objecflion,  which  we  have  been 
upon,  from  God's  agency,  and  flying  to  another. 
It  is  then  no  longer  inflfted  on,  x\\dxjimply  for  him, 
from  whofe  agency  the  courfe  of  nature  and  our 
exiflence  are  derived,  fo  to  difpofe  things,  as  that 
we  fhould  have  exiftence  in  a  corrupt  Itate,  is  for 
him  to  be  the  author  of  lin :  but  the  plea  now 
advanced  is.  That  it  is  not  proper  and  jufi:  for 
fuch  an  agent  fo  to  difpofe  in  this  cafe,  and  only 
in  confequence  of  Adam's  lin  ;  it  not  being  juli: 
to  charge  Adam's  fin  to  his  poflerity.  And  this 
matter  fhall  be  particularly  confidered,  in  anfwer 
to  the  next  objeclion ;  to  which  I  now  pro- 
ceed. 


CHAP. 


The  true  notion  of  imputation.       371 


CHAP.     III. 

That  great  Objedion  againft  the  Imputation  of 
Adam's  Sin  to  his  PoJierit)\  confideredy  That  fuch 
Imputation  is  imjujt  and  unreajonable^  inafmuch 
as  Adam  and  his  Pollcrity  are  not  one  and  the 
fame.  IViih  a  brief  R€fle5t  ion  fib  joined^  on  'vohat 
fome  have  fippofdy  of  God's  imputing  the  Guilt 
of  Adam'^  Sm  to  his  Pofterity,  but  in  an  in- 
finitely kf  Degree,  than  to  Adam  himfelf. 

THAT  we  may  proceed  with  the  greater 
clearnefs  m  conlidermg  the  main  objec- 
tions againft  fuppoftug  the  guilt  of  Adam's  fin 
to  be  imputed  to  his  poflerity,  I  would  premife 
fome  obfervations  with  a  view  to  the  right Jiating 
of  the  doctrine  of  the  imputation  of  Adam's  firlt 
fm  ;  and  then  fliew  the  reafnablenef  of  this  doc- 
trine, in  oppofition  to  the  great  clamour  raifed 
againft  it  on  this  head. 

I  think,  it  would  go  far  towards  directing  us  to 
the  more  clear  and  diftinch  conceiving  and  right 
Hating  of  this  affair,  if  we  fteadily  bear  this  in 
mind  ;  That  God,  m  each  flep  of  his  proceeding 
with  Adam,  in  relation  to  the  covenant  or  confti- 
tution  ellablifhed  with  him,  looked  on  his  pofte- 
rity  as  being  one  with  him.  (The  propriety  of  his 
looking  upon  them  fo,  I  fliall  fpcak  to  after- 
wards) And  though  he  dealt  more  immediately 
with  Adam,  yet  it  was  as  the  head  of  the  whole 
body,  and  the  root  of  the  whole  tree  ;  and  in  his 
proceedings  with  him,  he  dealt  with  all  the 
branches,  as  if  they  had  been  then  exifting  in 
their  root. 

From  which  it  will  follow,  that  both  guilt,  or 

expofednefs  to  punifhment,  and  alfo  depravity  of 

B  b  2  heart 


372         Imputation  ^  Adam's  7?/;^ 

heart,  came  upon  Adam's  pofterity  juft  as  they 
came  upon  him,  as  much  as  if  he  and  they  had 
all  co-exifted,  like  a  tree  with  many  branches  ; 
allowing  only  for  the  difference  necelTarily  re- 
fulting  from  the  place  Adam  Hood  in,  as  head  or 
root  of  the  whole,  and  being  firft  and  moft  im- 
mediately dealt  with,  and  moft  immediately  ad:- 
ing  and  lufFering.  Otherwife,  it  is  as  if,  in  every 
ftep  of  proceedmg,  every  alteration  in  the  root 
had  been  attended,  at  the  fame  inftant,  with  the 
fame  fteps  and  alterations  throughout  the  whole 
tree,  in  each  individual  branch.  I  think,  this  will 
naturally  follow  on  the  fuppolition  of  there  being 
a  conftituted  onenefs  or  identity  of  Adam  and  his 
pofterity  in  this  affair. 

Therefore  I  am  humbly  of  opinion,  that  if  any 
have  fuppofed  the  childen  of  Adam  to  come 
into  the  world  with  a  double  guilt,  one  the  guilt  of 
Adam's  fin,  another  the  guilt  arifmg  from  their 
having  a  corrupt  heart,  they  have  not  fo  well  con- 
ceived of  the  matter.  The  guilt  a  man  has  upon 
his  foul  at  his  firft  exiftence,  is  one  and  fimple  ; 
"01%,  the  guilt  of  the  original  apoftacy,  the  guilt 
of  the  fin  by  which  the  fpecies  firfl:  rebelled 
againft  God.  This,  and  the  guilt  arifmg  from 
the  lirft  corruption  or  depraved  difpofition  of  the 
heart,  are  not  to  be  looked  upon  as  tz^o  things, 
diftin^ly  imputed  and  charged  upon  men  in  the 
light  of  God.  Indeed  the  guilt,  that  arifes  from 
the  corruption  of  the  heart,  as  it  remains  a 
confirmed  principle,  and  appears  in  its  confe- 
quent  operations,  is  a  dijlinft  and  additional  guilt ; 
but  the  guilt  arifing  from  the  firft  exifting  of  a 
depraved  difpofition  in  Adam's  pofterity,  I  ap- 
prehend, is  not  diftind  from  their  guilt  of  Adam's 
firft  ftn.  For  fo  it  was  not  in  Adam  himfelf. 
The  firft  evil  difpofition  or  inclination  of  the 
heart  of  Adam  to  fin,  w^as  not  properly  diftincfl 

from 


its  true  notion  Jlale J.  r^-j^ 

from  his  firft  adl  of  fin,  but  was  included  in  it. 
The  external  act  he  coininittcd  was  no  othcrwife 
his,  than  as  his  heart  was  in  it,  or  as  that  action 
proceeded  from  the  wicked  inclination  of  his 
heart.  Nor  w^as  the  guilt  he  had,  double^  as  for 
two  diftinCl:  lins  :  one,  the  wickedncfs  of  his 
heart  and  will  in  that  affair ;  another,  the  wick- 
edncfs of  the  external  aCl,  caufed  by  his  heart. 
His  guilt  was  all  truly  from  the  act  of  his  in- 
ward man  ;  exclufive  of  which  the  motions  of 
his  body  Avere  no  more  than  the  motions  of  any 
iifelefs  inftrument.  His  fin  confillcd  in  wick- 
edncfs of  heart,  fully  fufficient  for\  and  intirely 
amounting  io^  all  that  appeared  in  the  adt  he  com- 
mitted. 

The  depraved  difpofition  of  Adam*s  heart  is  to 
be  conlidered  two  ways,  (i.)  As  the  firft  rifing 
of  an  evil  inclination  in  his  heart,  exerted  in  his 
firft  a(fl  of  fin,  and  the  ground  of  the  complete 
tranfgrelTion.  (2.)  An  evil  difpofition  of  heart 
continuing  afterwards,  as  a  confirmed  principle, 
that  came  by  God's  forfaking^liim  ;  which  was 
a  punijhment  of  his  firft  tranfgrefiion.  This  con- 
firmed corruption,  by  its  remair)ing  and  conti- 
nued operation,  brought  additioiial  guilt  on  his 
foul. 

And  in  like  manner,  depravity  of  heart  is  to 
be  conlidered  two  ways  in  Adam's  pofterity. 
Th^firji  exifting  of  a  corrupt  difpofition  in  their 
hearts  is  not  to  be  looked  upon  as  fin  belonging 
to  them,  ^//?/;/^?  from  their  participation  of  Adam's 
firft  {\x\ :  it  is  as  it  were  the  extended  pollution  of 
that  fin,  through  the  whole  tree,  by  virtue  of 
the  conftituted  union  of  the  branches  with  the 
root ;  or  the  inherence  of  the  fin  of  that  head  of 
the  fpecies  in  the  members,  in  the  confent  and 
concurrence  of  the  hearts  of  the  members  with 
the  head  in  that  firft  ad.   (Which  may  be,  with- 

B  b  3  out 


374         Imputation  <?/ Adam's  j/?;;, 

out  God's  being  the  author  of  fin  :  about  which 
I  have  fpoken  in  the  former  chapter.)  But  the 
depravity  of  nature,  remaining  an  eftabliJJoed  prhu 
ciple  in  the  heart  of  a  child  of  Adam,  and  as  exhi- 
bited in  after-operations,  is  a  conjequence  and  pit- 
////2/;//^;// of  the  firftapoftacy  thus  participated,  and 
brings  new  guilt. — The  firfl:  being  of  an  evil  dif- 
polition  in  the  heart  of  a  child  of  Adam,  whereby 
he  is  difpofed  to  approve  of  the  iin  of  his  firft  fa- 
ther, as  fully  as  he  himfelf  approved  of  it  when 
he  committed  it,  or  fo  far  as  to  imply  a  full  and 
perfe6t  conjent  of  heart  to  it,  I  think  is  not  to  be 
looked  upon  as  a  confequence  of  the  imputation 
of  that  firft  fm,  any  more  than  the  full  confent  of 
Adam's  own  heart  in  the  acl  of  finning;  which 
was  not  confcquent  on  the  imputation  of  his  fin  to 
himfelf,  but  rather /)mr  to  it  in  the  order  of  na- 
ture. Indeed  the  derivation  of  the  evil  difpofiti- 
on  to  the  hearts  of  Adam's  poflerity,  or  rather  the 
co-exijfence  of  the  evil  difpolition,  implied  in 
Adam's  firft  rebellion,  in  the  rool  and  branches,  is 
a  confequence  oixh(iunion,  that  the  wife  author  of 
the  world  has  eftablifhed  between  Adam  and  his 
poflerity ;  but  not  properly  a  confequence  of  the 
imputation  of  his  fin ;  nay  rather  antecedent  to  it, 
as  it  was  in  Adam  himfelf.  The  firft  depravity 
of  heart,  and  the  imputation  of  that  fin,  are  both 
the  confequences  of  that  eftablifhed  union  ;  but 
yet  in  fuch  order,  that  the  evil  difpofition  is  firfl ^ 
and  the  charge  of  guilt  con/equent  i  as  it  was  in  the 
cafe  of  Adam  himfelf.  * 

The 

*  My  meaning.  In  the  whole  of  what  has  been  here  faid,  may 
be  illuftrated  thus  :  let  us  fuppofe,  that  Adam  and  all  his  pofterity 
had  CQ-exifled,  and  that  his  pofterity  had  been  through  a  law  of  na- 
ture eftablilhed  by  the  Creator,  /////W  to  him,  fomething  as  the 
branches  of  a  tree  are  united  to  the  root,  or  the  members  of  the 
body  to  the  head  :  fo  as  to  conftitute  as  it  were  one  complex  per- 
fon,  or  one  moral  whole ;  fo  that  by  the  law  of  union  there  fhould 

have 


its   true  no\AOi\  Jl at ed,  gj^ 

The  firft  cxiftence  of  an  evil  difpofuion  of 
heart,  amounting  to  a  full  confent  to  Adam's  fin, 
no  more  infers  God's  being  the  author  of  that  evil 
difpofirion  in  the  childy  than  in  the  father.  The 
firlt  arifing  or  exilling  of  that  evil  difpofition  in 
the  heart  of  Adam,  was  hy  Go&s,  permijjion  who 
B  b  4  could 

have  been  a  communion  and  co-exljience  in  ads  and  afFeftions ;  all 
jointly  participating,  and  all  concurring,  tisone  fivhoL',  in  the  dif- 
pofition and  adion  of  the  head;  as  we  fee  in  the  body  natural, 
the  whole  bod)'  is  afFeded  as  the  head  is  affeded  ;  and  the  whole 
bodv  concurs  when  the  head  ads.  Now  in  this  cafe,  the  hearts 
of  all  the  branches  of  mankind,  by  the  conftitution  of  nature 
and  law  of  union,  would  have  been  affeded  jull  as  the  heart  of 
Adam  their  common  root  was  affeded.  When  the  heart  of  the 
root,  by  a  full  difpofition  committed  the  firll  fin,  the  hearts  of 
all  the  branches  would  have  concurred ;  and  when  the  root,  in 
confequence  of  this,  became  guilty,  fo  v.ould  all  the  branches ; 
and  when  the  heart  of  the  root,  as  a  punifhment  of  the  fin  com- 
mitted, was  forfaken  of  God,  in  like  manner  v.ould  it  have  far- 
ed with  all  the  branches;  and  when  the  heart  of  the  root,  in 
confequence  of  this,  was  confirmed  in  permanent  depravity,  the 
cafe  would  have  been  the  fame  with  all  the  branches;  and  as 
new  guilt  on  the  foul  of  Adam  would  have  been  confequent  on  this, 
fo  alfo  would  ii  have  been  with  his  moral  branches.  And  thus  all 
things,  with  relation  to  evil  difpofition,  guilt,  pollution  and 
depravity,  would  exifl,  in  the  fame  order  and  dependence,  in 
each  branch,  as  in  the  root.  Now,  difference  of  the  time  of  ex- 
iflence  does  not  at  alHhinder  things  fucceeding  in  the  fame  order, 
any  more  than  difference  oi place  in  a  co-exiltence  of  time. 

Here  may  be  worthy  to  be  obferved,  as  in  feveral  refpeds  to 
the  prefent  purpofe,  fome  things  that  are  faid  by  Stapferus,  an 
eminent  divine  of  Zurich  in  Switzerland,  in  his  TJocologia  Po/e^ 
micdy  publiflied  about  fourteen  years  ago  ; — iiiEngliih  as  fol- 
ows.  "  Seeing  all  Adarn's  poflerity  are  derived  from  their  firlt 
•'  parent,  as  their  root,  the  whole  of  human  kind,  with  it?  root, 
*'  may  be  confidered.as  conftituting  but  one  whole  or  cue  mafs ;  fo 
**  as  not  to  be  properly  a  thing  dilHnd  from  it's  root ;  the  pofleriry 
*'  not  differing  from  it,  any  otherwife  than  the  branches  I'rom  the 
"tree.  From  which  it  eafily  appears,  how  that  when  the  root 
*'  fmned,  all  that  which  is  derived  from  it,  and  with  it  conRi- 
"  tutes  but  one  whole,  may  be  looked  upon  as  alfo  finning  ;  fee- 
*'  ing  it  is  not  diflind  from  the  root,  but  is  one  w  ith  it.'" — Tom. 
I.   Chap.  III.  §.  856,    n- 

**  It  is  objeded,  againflthe  imputation  of  Adam's  fin,  that  we 
*'  never  committed  the  fame  iin  with  Adam,  neither  in  number 

*'■  nor 


37^         Imputation  of  Adam's/;?, 

could  have  prevented  it,  if  he  had  pleafed,  by  giv^ 
ing  fuch  influences  of  his  fpirit,  as  would  have 
been  abfoiutely  effectual  to  hinder  it :  which  it  is 
plain  in  facl,  he  did  zvith-hold :  and  whatever 
niyflery  may  be  fuppofed  in  the  affair,  yet  no 
Chriftian  will  prefume  to  fay,  it  was  not  in  per- 
fect conliftence   with  God's  hoUneJs  and  righteouf- 

nejsy 

**  nor  in  kind.  I  anfwer,  we  fhould  diftinguifh  here  between  the 
** phyfical a5l  itfelf,  which  Adam  committed,  and  the  morality  of 
**  the  adion,  and  co7^fent  to  it.  If  we  have  refped  only  to  the  ex« 
•*  ternal  ad,  to  be  fure  it  mull  be  confeffed,  that  Adam's  pofle- 
**  rity  did  not  put  forth  their  hands  to  the  forbidden  fruit:  in 
•'  which  fenfe,  that  aft  of  tranfgrefiion,  and  that  fall  of  Adam 
**  cannot  be  phyfically  one  with  the  fin  of  his  pofterity.  But  if  we 
«'  confider  the  morality  of  the  aftion,  and  what  anfent  there  is  to 
*'  it,  it  is  altogether  to  be  maintained,  that  his  pofterity  commit- 
«*  ted  x\iQ.fame  fni,  both  in  number  and  in  kind,  inafmuch  as  they 
*'  are  to  be  looked  upon  as  confenting  to  it.  For  where  there  is 
*•  confent  to  a  fm,  there  the  fameHn  is  committed.  Seeing  there- 
*^  fore  that  Adam  with  all  his  pofterity  conftitute  but  one  ?nQral 
*'  per/on,  and  are  united  in  the  fame  covenant,  and  are  tranfgref- 
**  fors  of  the  fame  law,  they  are  alfo  to  be  looked  upon  as  having 
•'  in  a  moral  eftimation,  committed  the  fame  tranfgrellion  of  the 
«*  law  both  in  number  and  in  kind.  Therefore  this  reafoning  avails 
«'  nothing  againft  the  righteous  imputation  of  the  fm  of  Adam  to 
«'  all  mankind,  or  to  the  whole  moral  perfon  that  is  confenting  to 
«*  it.  And  for  the  reafon  mentioned,  we  may  rather  argue  thus  • 
**  The  fm  of  the  pofterity,  on  account  of  their  confent,  and  the 
<*  moral  view  in  which  they  are  to  be  taken,  is  the  fame  with  the 
**  fm  of  Adam,  not  only  in  kind,  but  in  number  ;  therefore  the 
**  fm  of  Adam  is  rightfully  imputed  to  his  pofterity." — Id.  Tome 
*'  iv.  cap.  1 6.  §.  bo,  61. 

"  The  imputation  of  Adam's  firft  fm  confifts  in  nothing  elfc 
^*  than  this,  that  his  pofterity  are  viewed  as  in  the  fame  place  with 
**  their  father,  and  are  like  him.  But  feeing,  agreeable  to  what 
**  we  have  already  proved,  God  might  according  to  his  own 
'*  righteous  judgment,  which  was  founded  on  his  moft  righteous 
«*  law,  give  Adam  a  pofterity  that  were  like  him/elf;  and  indeed  it 
**  could  not  be  otherwife,  according  to  the  very  laws  of  nature; 
**  therefore  he  might  alfo  in  righteous  judgment  impute  Adam's 
**  fm  to  them :  inafmuch  as  to  give  Adam  a  pofterity  like  himfclf, 
**  and  to  impute  his  fm  to  them,  is  one  and  the  fame  thing.  And 
**  therefore  if  the  former  be  not  contrary  to  the  divine  perfeftions, 

"fo. 


its  true  notion  J} a  ted,  377 

nrfs,  notwithflanding  Adam  had  been  guilty  of  no 
offence  before.  So  root  and  branches  being  one, 
according  to  God*s  wife  conftitution,  the  cafe  in 
facl  is,  that  by  virtue  of  this  onenefs  anfwerable 
changes  or  effed:s  through  all  the  branches  co-exift 
with  the  changes  in  the  rool  :  confequently  an  evil 
difpofition  exilh  in  the  hearts  of  Adam's  pofteri- 
ty,  equivalent  to  that  which  was  exerted  in  his 
own  heart,  when  he  eat  the  forbidden  fruit. 
Which  God  has  no  hand  in,  any  otherwife,  than 
in  7iot  exerting  fuch  an  influence,  as  might  be  ef-- 

*'  fo  neither  is  the  latter. — Our  ad-verfaries  contend  with  us  chief- 
'*  ly  on  this  account.  That  according  to  our  do6lrine  of  original 
**  fin,  fuch  an  imputation  of  the  firft  fin  is  maintained,  whereby 
"  God,  without  any  regard  to  univerfal  native  corruption,  efleems 
*'  all  Adam"s  pofterity  2ii  guilty,  and  holds  them  as  liable  to  con- 
**  demnation,  pnnlj  on  account  of  that  finful  ad  of  their  iirll  pa- 
**  rent;  fo  that  they,  without  any  refpedl  had  to  their  on.vn  Jht, 
**  and  fo  as  innocent  in  themfelves,  are  deftined  to  eternal  punifh- 
"  ment. — I  have  therefore  ever  been  careful  to  (hew,  that  they  do 
*'  injiirioujfly  fuppofe  thofe  things  to  htfeparated,  in  our  doftiine, 
**  which  ar<?  by  no  means  to  be  feparated.  The  whole  of  the  con- 
**  troverfy  they  have  with  us  about  this  matter,  evidently  arifes 
**  from  this.  That  they  fuppofe  the  mediate  and  the  immediate  im- 
**  putation  are  dilKnguiibed  one  from  the  other,  not  only  in  the 
"  manner  of  conception,  but  in  reality.  And  fo  indeed  they 
*'  confider  imputation  only  as  immediate,  and  abftraftly  from  the 
**  mediate ;  when  yet  our  divines  fuppofe,  that  neither  ought  to  be 
*'  confidered y^/^r^/r/v  from  the  other.  Therefore  I  chofe  not  to 
"  ufe  any  fuch  diftindion,  or  to  fuppofe  any  fuch  thing,  in  what  I 
**  havefaid  on  the  fubjecfi ;  but  only  have  endeavoured  to  explain 
'*  the  thing  it  felf,  and  to  reconcile  it  with  the  divine  attributes. 
**  And  therefore  I  have  every  where  conjoi?ied  both  thefe  concep- 
**  tions  concerning  the  imputation  of  the  firft  fin,  as  infeparable  ; 
'*  and  judged,  that  one  ought  never  to  be  confidered  without  the 
*'  othejr. — While  I  have  been  writing  this  note,  I  confulted  all 
'*  the  fv-fteras  of  divinity,  which  I  have  by  me,  that  I  might  fee 
**  what  was  the  true  and  genuine  opinion  of  our  chief  divines  in 
**  this  affair;  and  I  found  that  they  were  of  the  fame  mind  with 
*'  mc ;  namely.  That  thefe  two  kinds  of  imputation  are  by  no 
'*  means  to  be  feparated,  or  to  be  confidered  abftraftly  one  from 
*•  the  other,  but  that  one  does  involve  the  other.'" — He  there  par- 
ticularly cites  thofe  two  famous  reformed  divines,  Vitringa,  and 
J^mpius. — Tom.  iv.  Cap.  17.  §.  78. 

fcdlual 


378         Its  reafonablenefs  and  juftice. 

fe(flual  to  prevent  it ;  as  appears  by  what  was  ob- 
ferved  in  the  former  chapter. 

But  now  the  grand  objeclion  is  againil  the  rea-~ 
Jonablenejs  of  fuch  a  conftituiion^  by  which  Adam 
and  his  poderity  fliould  be  looked  upon  as  one 
and  dealt  with  accordingly,  in  an  aftairoffuch 
infinite  confequence  ;  fo  that  if  Adam  linned, 
they  mufl  necellanly  be  madey/w/rrj-  by  his  difo- 
bedience,  and  come  into  exigence  with  the  fame 
^/(f/)m(^/(y  of  difpofition,  and  be  looked  upon  and 
treated  as  though  they  were  partakers  with  Adam 
in  his  ad;  of  lin. — 1  have  not  room  here  to  rehcarfe 
ail  Dr.  T — r's  vehement  exclamations  againft  the 
reafonablenefs  and  juftice  of  this.  The  reader 
may  at  his  leifure  confult  his  book,  and  fee  them 
in  places  referred  to  in  the  margin.  * — Whatever 
black  colors  and  frightful  reprefentations  are  cm- 
ployed  on  this  occalion,  all  may  be  fummed  up 
in  this.  That  Adam  and  his  pofierity  are  not  one^ 
but  intirely  diftinFt  agents, — But  with  refped:  to 
this  mighty  out-cry  made  againft  the  reajonal^lcncfs 
of  any  fuch  confiitniion^  by  which  God  is  llippofcd 
to  treat  Adam  and  his  poftcrity  as  one^  I  would 
make  the  following  obfcrvations. 

I.  It  fxgnifies  nothing,  to  exclaim  againfl  plain 
fa5L — Such  is  the/^^",  mofl:  evident  and  acknow- 
ledged y^^/,  with  refpedl  to  the  ftate  of  all  man- 
kind, without  exception  of  one  individual  among 
all  the  natural  defcendants  of  y\dam,  as  makes  it 
apparent,  that  God  adually  deals  Vvith  Adam  and 
his  poller ity  as  one^  in  the  affair  of  his  apollacy, 
and  its  infinitely  terrible  confcquences.  It  has 
been  demon llrated,  and  flievvn  to  be  in  efied 
plainly  acknowledged,  that  every  individual  of 
mankind  comes  into  the  world  in  fuch  circum- 
ftances,  as  that  there  is  no  hope  or  polTibility  of 

*  P.  13,  150,  151,  156, 261, 384, 387. 

any 


Adam's  conjlitution  not  injurious.     379 

any  other  than  their  violating  God's  holy  law  (if 
they  ever  live  to  acl  at  all,  as  moral  agents)  and 
being  thereby  jufiiy  cxpofed  to  eternal  ruin.  * 
And  it  is  thus  by  God's  ordering  and  difpoling 
of  things.  And  God  either  thus  deals  with  man- 
kind, becaufe  he  looks  upon  them  as  one  with  their 
firft  fauicr,  and  fo  treats  them  as  Jinfid  and  guilty 
by  his  apoftacy  ;  or  (which  will  not  mend  the 
matter)  he,  zvithout  viewing  them  as  at  all  con- 
cerned in  that  aifair,  but  as  in  every  refpedl  per- 
fecftly  ninocenty  does  neverthelefs  fubject  them  to 
this  infinitely  dreadful  calamity.  Adam  by  his 
lin,  was  expofed  to  the  calamities  d.nd/orrozi'S'  of 
this  lifcy  to  temporal  death  and  eternal  mini  as  is 
confciTed.  And  it  is  alfo  in  effed:  confeifed,  that 
all  his  pofterity  come  into  the  world  in  fuch  a 
ftate,  as  that  the  certain  confequence  is  their  be-i 
ing  expofedy  and  jujlly  fo,  to  the  forrows  of  this 
life^  to  temporal  death  and  eternal  ruin,  unlefs  faved 
by  grace.  So  that  we  fee,  God  in  fad:  deals  with 
them  together,  or  as  one.  If  God  orders  the  con- 
fequences  of  Adam's  fin,  with  regard  to  his  pofl 
terity's  wel'fare,  even  in  thofe  things  which  are 
moft:  important,  and  which  do  in  the  higheft 
degree  concern  their  eternal  interefl^  to  be  the 
fa?ne  with  the  confequences  to  Adam  himJelf,  then 
he  treais  Adam  and  his  pofterity  as  in  that  afiair 
one.  Hence,  however  the  matter  be  attended 
with  difficulty,  faB  obliges  us  to  get  over  the  dif- 
ficulty, either  by  finding  out  fome  folution,  cr  by 
fliutting  our  mouths,  and  acknowledging  the 
weaknefs  and  fcantinefs  of  our  underftanding^  ; 
as  we  muft  in  innumerable  other  cafes,  where  ap- 
parent and  undeniable  faB,  in  God's  works  of 
creation  and  providence,  is  attended  with  events 
^nd  circumflances,  the  ;/;^;/;/c'r  and  rea/on  of  v/hich 

*  Part  I.  Chap.  I.  the  three  firil  fcaions. 

are 


gSo  Adam's  being  conjiituted 

are  difficult  to  our  underflandings. — But  to  pro- 
ceed, 

II.  We  will  confider  the  difficulties  themfelves, 
infifted  on  in  the  objedlions  of  our  oppofers. 
They  may  be  reduced  to  thefe  two  ;  Firjl^  That 
fuch  a  conftitution  is  injurious  to  Adam's  pofte- 
rity.  Secoyidljy  That  it  is  altogether  improper^  as 
it  implies  falfljood  \  viewing  and  treating  thofe 
as  one,  which  indeed  are  not  one,  but  intirely 
dijlina. 

Firll  difficulty^  That  the  appointing  Adam  to 
fland,  in  this  great  affair,  as  the  moral  head  of 
his  poiferity,  and  fo  treating  them  as  one  with 
him,  as  ifanding  or  falling  with  him,  is  injurious 
to  them,  and  tends  to  their  hurt.  To  which  I 
anfwer.  It  is  demonftrably  olherwife ;  that  fuch  a 
conftitution  was  fo  far  from  being  injurious  and 
hurtful  to  Adam*s  poftcrity,  or  tending  to  their 
calamity,  any  more  than  if  every  one  had  been 
appointed  to  Hand  for  himfelf  perfonally,  that  it 
was,  in  itfelf  confidered>  very  much  of  a  contrary 
tendency,  and  was  attended  with  a  more  eligible 
probability  of  an  happy  illue,  than  the  latter  would 
have  been  :  and  fo  is  a  conftitution  truly  expref- 
fmg  tht  goodnefs  of  its  author.  For,  here  the  fol- 
lowing things  are  to  be  confidered. 

1.  It  is  reafonable  to  fuppofe,  that  Adam  was 
as  likely,  on  account  of  his  capacity  and  natural 
talents,  to  perfevere  in  obedience,  as  his  pofle- 
rity  (taking  one  with  another)  if  they  had  all  been 
put  on  the  trial  fmgly  for  themfelves.  And  fup- 
pofing,  that  there  was  a  conftituted  union  or 
onenefs  of  him  and  his  poflerity,  and  that  he  ftood 
as  a  public  perfon,  or  common  head,  all  by  this 
conftitution  w^ould  have  been  as  fure  to  partake 
of  the  benefit  of  his  obedience,  as  of  the  ill  con- 
fequence  of  his  difobedience,  in  cafe  of  his  fall. 

2,  There 


Qur  common  head,  not  injurious.       38 1 

2.  I'here  was  di  greater  tendency  to  a  happy  ifTue, 
in  fuch  an  appointment,  than  if  every  one  had 
been  appointed  to  (land  for  himfelf;  efpecially 
on  two  accounts.  (1.)  That  Adam  \\'xdi  jlronger 
motives  to  watcbfulnefs^  than  his  pollcrity  would 
have  had  ;  in  that  not  only  his  own  eternal  wel- 
fare lay  at  ftakc,  but  alfo  that  of  all  his  poilerity. 
(2.)  Adam  was  in  a  I'late  of  complete  manhood, 
when  his  trial  began.  It  was  a  conftitution  very 
agreeable  to  the  goodnejs  of  God,  conlidering  the 
Itate  of  mankind,  which  was  to  be  propagated  in 
the  way  of  generation,  that  l\\tiv  Jirji  falher  iliould 
be  appointed  to  ftand  for  all.  For  by  reafon  of 
the  manner  of  their  coming  into  exigence  in  a 
ftate  o^  infancy y  and  their  coming  fo  gradually  to 
mature  ftate,  and  fo  remaining  for  a  great  while  in 
a  ftate  of  childhood  and  comparative  imperfec- 
tion, after  they  were  become  moral  agents,  they 
would  be  lejs  fit  to  fiand  for  thcmfelves,  than  their 
firft  father  to  ftand  for  them. 

If  any  man,  notwithftanding  thefe  things,  fliall 
fay.  That  for  his  own  part,  if  the  affair  had  been 
propofed  to  him,  he  ihould  have  chofen  to  have  his 
eternal  interefb  trulled  in  his  ozvn  hands  :  it  is 
fulticient  to  anfwer,  that  no  man's  vain  opinion 
of  himfelf,  as  more  fit  to  be  truded  than  others, 
alters  the  true  nature  and  tendency  of  things,  as 
they  demonffrably  are  in  thcmfelves. — Nor  is  it 
a  jufl  objection,  That  this  confbitution  has  in 
event  proved  for  the  hurt  of  mankind.  For  it 
does  not  follow^,  that  no  advantage  was  given  for 
a  happy  event,  in  fuch  an  effablifhment,  becaufe  it 
was  not  fuch  as  to  make  it  utterly  impoflible 
there  Ihould  be  any  other  event. 

3.  The  goodnejs  of  God  in  fuch  a  conftitutipn 
with  Adam  appears  in  this  ;  That  if  there  had 
been  no  fovereign  gracious  cftablifliment  at  all,  but 
God    had  proceeded  only  on   the  foot  of  mere 

jiijlice, 


382       Adams  conjlltution  itot  injurious. 

jiiftice^  and  had  gone  no  further  than  this  re- 
quired, he  might  have  demanded  of  Adam  and 
all  his  pofterity,  that  they  fhould  peform  perfcci 
perpetual  obedience^  without  ever  failing  in  the  leaft 
jnftance,  on  pain  of  eternal  death  ;  and  might  have 
made  this  demand  zvithoiit  the  pro'inije  of  any  po- 
litive  rczvard  for  their  obedience.  For  perfed 
obedience  is  a  debty  that  every  one  owes  to  his 
creator  ;  and  therefore  is  what  his  creator  was 
jiot  obliged  to  pay  him  for.  None  is  obliged  to 
pay  his  debtor,  only  for  difcharging  his  juft 
debt. — But  fuch  was  evidently  the  conftitution 
with  Adam,  that  an  eternal  happy  life  was  to  be 
the  confequence  of  his  perfevering  fidelity,  to  all 
fuch  as  were  included  within  that  conititution 
(of  which  the  tree  of  life  was  a  lign)  as  well  as 
eternal  death  to  be  the  confequence  of  his  difo- 
bedience. — I  come  now  to  conlider  the 

Second  difficulty. — It  being  thus  manifefl,  that 
this  conftitution,  by  which  Adam  and  his  pofte- 
rity  are  dealt  with  as  oney  is  not  unreafonable 
upon  account  of  its  being  injurious  and  hurtful  to 
the  interefl  of  mankind,  the  only  thing  remaining 
in  the  objection  againft  fuch  a  conflitution,  is  the 
impropriety  of  it,  as  implying j^/Z/^W,  and  contra- 
diction to  the  true  nature  of  things  ;  as  hereby 
they  are  viewed  and  treated  as  one,  who  are  iiot 
one,  but  wholly  diftind: ;  and  no  arbitrary  coniti- 
tution can  ever  make  that  to  be  true,  which  in  it- 
fclf  coniidered  is  not  true. 

This  objedtion,  however  fpecious,  is  really 
founded  on  a  falfe  hypothecs,  and  wrong  notion 
of  what  we  cdXl  famemfs  or  onenefsy  among  created 
things  ;  and  the  feeming  force  of  the  objection 
arifes  from  ignorance  or  inconfideration  of  the 
degree^  in  which  created  identity  or  onenefs  with 
part  exiftence,  in  general,  depends  on  the  fovc- 


reiga 


Nor'  implying  falfliood.  383 

reign  conftitution  and  law  of  the  fuprcme  author 
and  dilpofcr  of  the  univcrfc. 

Some  things,  being  moll:  fimply  confide  red, 
arc  intirely  dijiincf,  and  very  diverfe  ;  which  yet  are 
fo  united  by  the  elhibUfiied  law  of  the  Creator, 
in  fomc  rcfpeds  and  with  regard  to  fome  pur- 
pofes  and  effecls,  that  by  virtue  of  that  eftablifh- 
ment  it  is  with  them  as  if  they  vvere  one.  Thus 
a  treey  grown  great,  and  an  hundred  years  old,  is 
one  plant  with  the  MiiIq  fproat ,  that  firft  came  out 
of  the  ground,  from  whence  it  grew,  and  has 
been  continued  in  conflant  fucceflion  ;  though  it 
is  now  fo  exceeding  diverfe^  many  thoufand  times 
bigger,  and  of  a  very  different  form,  and  perhaps 
not  one  atom  the  very  fame  :  Yet  God,  according 
to  an  eflabliflied  law  of  nature,  has  in  a  conflant 
fucceflion  communicated  to  it  many  of  the  fame 
qualities,  and  moft  important  properties,  as  if  it 
"were  cue.  It  has  been  his  pleafure,  to  conftitutc 
an  union  in  thefe  refpecls,  and  for  thefe  purpofes, 
naturally  leading  us  to  look  upon  all  as  one, — So 
the  body  oi  man  at  forty  years  of  age,  is  ojie  with 
the  infant-body  which  firft  came  into  the  world, 
from  wheiKe  it  grew ;  though  now  conftituted 
of  different  fubftance,  and  the  greater  parr,  of  the 
fubftance  probably  changed  fcores  (if  not  hun- 
dreds) of  times:  and  though  it  be  now  in  fo 
many  refpecls  exceeding  diverfe,  yet  God,  ac- 
cording to  the  courfe  of  nature,  which  he  has 
been  pleafed  to  eftablifh,  has  caufed,  that  in  a 
certain  method  it  Ihould  communicate  with  that 
infantile  body,  in  the  fame  life,  the  fame  fenfes, 
the  fame  features,  and  many  the  fame  qualities, 
and  in  union  with  the  fame  foul ;  and  fo,  with 
regard  to  thefe  purpofes,  it  is  dealt  with  by  him 
as  one  body.  Again,  the  body  and  foul  of  a  man 
are  one,  in  a  very  different  manner,  and  for  dif- 
ferent purpofes.     Cpniidered  in  thcmfclvcs,  they 

are 


384  Adam  and  his  feed  one, 

are  exceeding  different  beings,  of  a  nature  as  di- 
verfe  as  can  be  conceived  ;  and  yet,  by  a  very 
peculiar  divine  conflitution  or  law  of  nature, 
which  God  has  been  pleafed  to  eftablilh,  they  are 
firongly  united,  and  become  one^  in  molt  im- 
portant refpedls  ;  a  wonderful  mutual  communi- 
cation is  eitabiiilied  ;  fo  that  both  become  differ- 
ent pflrts  of  the  fame  man.  But  the  union  and 
mutual  communication  they  have,  has  exigence, 
and  is  intirely  regulated  and  limited,  according 
to  the  fovereign  pleafure  of  God,  and  the  confli- 
tution  he  has  been  pleafed  to  eilablilh. 

And  if  we  come  even  to  the  perfonal  identity  of 
created  intelligent  beings,  though  this  be  not 
allowed  to  conlifl:  wholly  in  that  which  Mr.  Locke 
places  it  in,  i.  e.  fame  confciovjnejs ;  yet  I  think  it 
cannot  be  denied,  that  this  is  one  thing  effential 
to  it.  But  it  is  evident,  that  the  communication 
or  continuance  of  the  fame  confcioufnefs  and 
memory  to  any  fubjedl,  through  fucceflive  parts 
of  duration,  depends  wholly  on  a  divine  eftablifh- 
Tixtwt,  There  would  be  no  neceffity,  that  the 
remembrance  and  ideas  of  what  is  pad  fhould 
continue  to  exifl,  but  by  an  arbitrary  conftitution 
of  the  Creator. — If  any  fliould  here  infifb,  that 
there  is  no  need  of  having  recourfe  to  any  fuch 
conJiilHtioHy  in  order  to  account  for  the  continu- 
ance of  the  ^7;;/<?  ccnfcioujnejs  \  and  fhould  fay,  that 
the  very  7iaiure  of  the  foul  is  fuch  as  will  fufRci- 
cntly  account  for  it ;  and  that  the  foul  will  retain 
the  ideas  and  confcioufnefs  it  once  had,  according 
to  tht  comfe  of  nature  : — Then  let  it  be  remem- 
bered, who  it  is  gives  the  foul  this  nature ;  and 
that  which  Dr.  T.  fays  of  the  courfe  of  nature, 
before  obferved  ;  denying,  that  the  courfe  of  nature 
is  a  proper  a5iive  caufcy  which  will  zvork  and  go  on 
hy  it/elf  without  God,  if  he  lets  and  permits  it ;  fay- 
ing,   that  the  courfe  of  nature^  feparate  from  the 

agency 


conjijlent  iscith  the  truth  oftKvigs,    385 

agency  of  Gody  is  no  caufey  or  nothing ;  and  affirming, 
that  ;/  is  abfoluteiy  impoffibley  the  courfe  of  nature 
/bould  continue  itfelf]  or  go  on  to  operate  by  itfelf  any 
tnore  than  produce  ttfelf  *  and  that  Gody  ihe  original 
of  all  beingy  is  the  only  caufe  of  all  natural  effe5fs,\ 
-^Here  is  worthy  alio  to  be  obferved,  what  Dr. 
Turnbull  fays  of  the  laijos  of  naturCy  in  words 
which  he  cites  from  Sir  Ifaac  Newton. ||  "  It  is 
**  the  will  of  the  mind  that  is  the  firjl  caufe ^  that 
**  gives  fubfiflence  and  efficacy  to  all  thofe  lawsy 
"  who  is  the  efficient  caufe  that  produces  the  ph^e- 
'^  7iomenay  which  appear  in  analogy,  harrrxony  and 
"  agreement,  according  to  thefe  laws."'  And  he 
fays,  "  The  fame  principles  mufl  take  place  in 
"  things  pertaining  to  moraly  as  well  as  natural 
«  philofophy."J 

From  thefe  things  it  will  clearly  follow,  that 
identity  of  confcioufnefs  depends  wholly  on  a  law 
of  nature ;  and  fo,  on  the  fovereign  'ucill  and  agency 
of  God  ;  and  therefore,  that  perfonal  identity, 
and  fo  the  derivation  of  the  pollution  and  guilt  of 
paft  fins  in  the  fame  perfon,  depends  on  an  arbi- 
trary divine  conjlitution  :  and  this,  even  though  we 
fhould  allow  the  fame  confcioufnefs  not  to  be  the 
only  thing  which  conflitutes  onenefs  of  perfon, 
but  iliould,  befides  that,  fuppofe  famencfs  of 
fubflance  requifite.  For,  if  fame  confcioufnefs 
be  one  thing  necefiary  to  perfonal  identity,  and 
this  depends  on  God's  fovereign  conftitutiony  it  will 
flill  follow,  that  perfonal  identity  depends  on 
God's  fovereign  conftiiution. 

And  with  refped:  to  the  Identity  of  created  fub- 
flance itfelf,  in  the  different  moments  of  its  dura- 
tion, I  think,  we  fliall  greatly  miflake,  if  we  ima- 
gine it  to  be  like  that  abfolute,  independent  iden- 
tity of  the  First  Being,  whereby  He  is  the  fame 

•■  P,  410.       +  P.  416.        II  Mor.  Phil  P,  r-       X  Ibid.  P.  9. 
C  C  ye/lerday. 


g86         All  created  onenefs  dependent 

yefterda)\  to  da)\  and  for  ever,  Nay^  on  the  con- 
trary, it  may  be  demonftrated,  that  even  this 
Onenefs  of  created  fubftance,  exifting  at  different 
times,  is  a  merely  dependent  identity  ;  dependent 
on  the  pleafure  and  fovereign  conflitution  of  him 
who  worketh  all  in  alL  This  will  follow  from 
what  is  generally  allowed,  and  is  certainly  true. 
That  God  not  only  created  all  things,  and  gave 
them  being  at  firfl:,  but  continually  preferves 
them  and  upholds  them  in  being. — This  being  21 
matter  of  conliderable  importance,  it  may  be 
worthy  here  to  be  confidered  with  a  little  attenti- 
on.— Let  us  inquire  therefore,  in  the  firft  place. 
Whether  it  be  not  evident,  that  God  does  conti- 
nually, by  his  immediate  power,  uphold  every  cre- 
ated fubftance  in  being  ;  and  then  let  us  fee  the 
conjequence. 

That  God  does,  by  his  immediate  power,  up^ 
hold  every  created  fubftance  in  being,  will  be 
manifeft,  if  we  confider,  that  their  prefent  exift- 
ence  is  a  dependent  exigence,  and  therefore  is  an 
effe^y  and  mufl:  have  fome  caufe :  and  the  caufe 
muft  be  one  of  thefe  two ;  either  the  antecedent 
cxiftence  of  the  fame  fubftance,  or  elfe  the  pozver 
of  the  creator.  But  it  cannot  be  the  antecedent  ex- 
ijlence  of  the  fame  fubftance.  For  inftance,  the 
cxiftence  of  the  body  of  the  moon  at  this  prefent 
moment,  cannot  be  the  effect  of  it's  cxiftence  at  the 
laft  foregoing  moment.  For  not  only  was  what  ex- 
ifted  the  laft  moment,  noaclive  caufe,  but  wholly  a 
pafTive  thing ;  but  this  alfo  i^  to  be  confidered, 
that  no  caufe  can  produce  effecfts  in  a  time  and 
place  in  which  itfelf  is  not.  It  is  plain,nothingcan 
exert  itfelf,  or  operate,  z!ch€n  and  where  it  is  not 
exifting.  But  the  moon's  paft  cxiftence  was  nei- 
ther where  nor  when  its  prefent  cxiftence  is.  In 
point  of  timcy  w  hat  is  pajl^  intirely  ceafcs,  when 
prefent  cxiftence  begins ;  otherwife  it  would  not 

be 


on  God's  fovereign  conftitution.      387 

be  pajl.  The  pafl  moment  is  ccafed  and  gone, 
when  the  prefent  moment  takes  place  ;  and  does 
no  more  co^exift  with  it,  than  docs  any  other  mo- 
ment that  has  ceafcd  twenty  years  ago.  Nor 
could  the  pad  exiftence  of  the  particles  of  this  ;;;o- 
ving  body  produce  effcds  in  any  other  place^  than 
where  it  then  was.  But  its  exigence  at  the  pre- 
fent moment,  in  every  point  of  it,  is  m  a  diffe- 
rent/)/^r^,  from  where  its  exiftence  was  at  the  lall 
preceding  moment.  From  thefe  things,  I  fup- 
pofe,  it  will  certainly  follow,  that  the  prefent  cx- 
irtence,  either  of  this,  or  any  other  created  fub- 
jflance,  cannot  be  an  effedl  of  its  pafl  exiftence. 
The  exiftencics  (fo  to  fpeak)  of  an  effect,  or  tiling 
dependent,  in  different  parts  of  fpace  or  duration, 
though  ever  fo  near  one  to  another,  do  not  at  all 
co-exijt  one  with  the  other  ;  and  therefore  are  as 
truly  different  effects,  as  if  thofe  parts  of  fpace 
and  duration  were  ever  fo  far  afunder  :  and  the 
prior  exiftence  can  no  more  be  the  proper  caufe 
of  the  new  exiilence,  in  the  next  moment,  or  the 
next  part  of  fpace,  than  if  it  had  been  in  an  age 
before,  or  at  a  thoufand  miles  diftance,  without 
any  exilfencc  to  fill  up  the  intermediate  time  or 
fpace.  Therefore  the  exiftence  of  created  fubftan- 
ces,  in  each  fucceffive  moment,  mufi:  be  the  effe(ft 
of  the  mmediate  agency,  will  and  pow  er  of  God, 

If  any  fliall  fay.  This  reafoning  is  not  good, 
and  fhall  infift  upon  it,  that  there  is  no  need  of  any 
immediate  divine  power  to  produce  the  prefent  ex- 
iftence of  created  fubftances,  but  that  their  pre- 
fent exiftence  is  the  effedt  or  confequence  of  paft 
exiftence,  according  to  the  jnUure  of  things ;  that 
the  eftablifhed  cour/e  of  nature  is  fufHcient  to  conti^ 
mie  exiftence,  where  exiftence  is  once  given  ; — I 
allow  it :  But  then  it  ftiould  be  remembered,  what 
nature  is  in  created  things  ;  and  what  the  eftab- 
lifhed cour/e  of  nature  is  ;  That,  as  has  been  ob- 
Cc  2  ferved 


38S  All  created  onenefs  dependent 

ferved  already,  //  is  nothing  fepar ate  from  the  agency 
of  God  ;  and  that,  as  Dr.  T.  fays,  God,  the  origin 
not  of  all  beingy  is  the  only  caufe  of  all  ?iatiiral  ef^ 
feMs,-^K  father,  according  to  the  courfe  of  nature, 
begets  a  child;  an  oak,  according  to  the  courfe  of 
nature,  produces  an  acorn,  or  a  bud  ;  fo  accor- 
ding to  the  courfe  of  nature,  the  former  exiftence 
of  the  trunk  of  the  tree  is  followed  by  its  new  or 
prefent  exiftence.  In  the  one  cafe,  and  the  other, 
the  x\&'^  effed:  is  confequent  on  the  former,  only 
by  the  eftablifhed  lav:s,  ^ndi  fettled  courfe  of  nature  ; 
which  is  allowed  to  be  nothing  but  the  continued 
immediate  efficiency  of  God,  according  to  a  con^ 
fiitution  that  he  has  been  pleafed  to  eftablifh. 
Therefore,  as  our  author  greatly  urges,  that  the 
child  and  the  acorn,  which  come  into  exiftence 
according  to  the  comfe  ofnature^  in  confequence  of 
the  prior  exiftence  and  ftate  of  the  parent  and 
the  oak,  are  truly  immediately  created  or  made 
by  God  J  fo  .  muft  the  exiftence  of  each  created 
perfon  and  thing,  at  each  moment  of  it,  be  from 
the  immediate  continued  creation  of  God.  It  will 
certainly  follow  from  thefe  things,  that  God's 
/r(?/^rc'/;/^- created  things  in  being  isperfecftly  equi- 
valent to  a  continued  creation,  or  to  his  creating 
thofe  things  out  of  nothing  at  each  moment  of  their 
exiftence.  If  the  continued  exiftence  of  created 
things  be  wholly  dependent  on  God's  prefervati- 
on,  then  thofe  things  would  drop  into  nothing, 
upon  the  ceafing  of  the  prefent  moment,  without 
a  new  exertion  of  the  divine  power  to  caufe  them 
to  exift  in  the  following  moment.  If  there  be 
any  who  own,  that  God  preferves  things  in  being, 
and  yet  hold  that  they  would  continue  in  being 
without  any  further  help  from  him,  after  they 
once  have  exiftence  ;  I  think,  it  is  hard  to  know 
what  they  mean.  To  what  purpofe  can  it  be,  to 
talk  of  God's  preferving  things  m  being,  when 

there 


on  God's Jovereign  conftkution.         389 

there  is  no  need  of  his  preferving  them  ?  Or  to 
talk  of  their  being  dependent  on  God  for  continued 
cxiftence,  when  they  would  of  themfelves  conti- 
nue to  exift,  without  his  help ;  nay,  though  he 
fhould  wholly  withdraw  his  fullaining  power  and 
influence  ? 

It  will  follow  from  what  has  been  obfcrvcd, 
that  God's  upholding  created  fubllancc,  or  cau- 
iing  its  exiftence  in  each  fucceflive  moment,  is  al- 
together equivalent  to  an  immediate  produ5lion  out  of 
nothings  at  each  moment.  Becaufe  its  exiflence 
at  this  moment  is  not  merely  in  part  from  God^  but 
wholly  from  him  ;  and  not  in  any  part,  or  degree 
from  its  antecedent  exiftence.  For  the  fup poling, 
that  its  antecedent  exiftence  concurs  with  God  in 
efficiency y  to  produce  fome  part  of  the  eft'ed,  is  at- 
tended with  all  the  very  fame  abfurditics,  which 
have  been  fhown  to  attend  the  fuppofition  ofizz 
producing  it  wholly.  Therefore  the  antecedent 
exiftence  is  nothing,  as  to  any  proper  influence  or 
aflifl:ance  in  the  affair  :  and  confequently  G^^ pro- 
duces the  effevfl  as  much  from  nothing  as  if  there^ 
had  been  nothing  before.  So  that  this  t?LtS:  dif- 
fers not  at  all  from  the  firfl:  creation,  but  only  r/V- 
cumftantially  ;  as  in  ihtfirji  creation  there  had  been 
no  fuch  arf  and  effe6t  of  God's  power  before:  where- 
as, his  giving  exiftence  afterwards,  follows  prece- 
ding ads  and  effeds  of  the  fame  kind,  in  an  eftab- 
lifhed  order. 

Now,  in  the  next  place,  let  us  fee  how  the  con^ 
fequence  of  thefe  things  is  to  my  prefent  purpofe. 
If  the  exiftence  of  cvtdilQdi  fubjlance^  in  each  fuc- 
ceflive moment,  be  wholly  the  effect  of  God's  im- 
mediate power  in  that  moment,  without  any  de- 
pendence on  prior  exiftence,  as  much  as  the  firft 
creation  out  oi  nothijig^  then  what  exifts  at  this 
moment,  by  this  power,  is  a  nezv  effe5l  ;  and  (im- 
ply and  abfolutely  confidered,  not  the  fame  with 
Cc  3  any 


390        All  created  onenefs  dependent 

any  pafl  exigence,  though  it  be  hke  it,  and  fol- 
lows it  according  to  a  certain  eflablifhed  me- 
thod. *  And  there  is  no  identity  or  onenefs  in  the 
cafe,  but  what  depends  on  the  arbitrary  conftitu- 
tion  of  the  creator  ;  who  by  his  wife  fovereign 
eflablifhment  fo  unites  thefe  fucceflive  new  effecfts, 

that 

*  "\^Tien  I  fuppofe,  that  an  effedl  wliich  is  produced  every  mo- 
ment, by  a  new  aftion  or  exertion  of  power,  muft  be  a  7/^w  ef- 
fed  in  each  moment,  and  not  abfokitely  and  numerically  the  fame 
with  that  which  exilkd  in  preceding  moments,  the  thing  that  I 
intend,  may  be  illuftrated  by  this  example.  The  lucid  colour  or 
brightnefs  of  the  jnoon^  as  we  look  ftedfaftly  upon  it,  feems  to  be 
a  permanent  thing,  as  though  it  were  perfectly  the  fame  brightnefs 
continued.  But  indeed  it  is  an  z^t^  produced  every  moment. 
It  ceafes  and  is  renewed,  in  each  fuccefiive  point  of  time  ;  and.fo 
becomes  altogether  a  ne^  effeft  at  each  inftant ;  and  no  one  thing 
that  belongs  to  it,  is  numerically  the  fame  that  exifted  in  the  pre- 
ceding moment.  The  rays  of  the  fun,  impreffed  on  that  body, 
and  refleded  from  it,  which  caufe  the  effed,  are  none  of  them 
the  fame  :  The  imprefiion,  made  in  each  moment  on  our  fenfo- 
ry,  is  by  the  ftroke  of  7ien.v  rays  :  and  the  fenfation,  excited  by 
the  ftroke,  is  a  new  effeft,  an  effed  of  a  nen.'j  impulfe.  Therefore 
the  brightnefs  or  lucid  whitenefs  of  this  body  is  no  more  numeri- 
cally the  fame  thing  with  that  which  exifted  in  the  preceding  mo- 
ment, than  theyc////iof  the  wind  that  blows  now,  is  individually 
the  fame  with  the  found  of  the  wind  that  blew  juft  before ;  which 
though  it  be  like  it,  is  not  the  fame,  any  more  than  the  agitated 
aivy  that  makes  the  found,  is  the  fame  ;  or  than  the  nioater,  flow- 
ing in  a  river,  that  now  paffes  by,  is  individually  the  fame  with 
that  which  paiTed  a  little  before.  And  if  it  be  thus  with  the 
brightnefs  or  colour  of  the  moon,  fo  it  muft  be  with  if?,/olidity, 
and  every  thing  elfe  belonging  to  its  fubftance,  if  all  be,  each 
moment,  as  much  the  immediate  efFed  of  a  tienv  exertion  or  ap., 
plication  of  power. 

The  matter  may  perhaps  be  in  fome  refpefts  ftill  more  clearly 
illuftrated  by  this. — The  //;/^^^j  of  things  ina^Az/>,  as  we  keep 
our  eye  upon  them,  feem  to  remain  precifely  the  fame,  with  a 
continuing  perfeft  identity.  But  it  is  known  to  be  otherwife. 
Philofophers  well  knov/,  that  thefe  images  are  conftantly  renenved, 
by  the  imprefilon  and  reflexion  o^  ne<TJo  rays  of  light ;  fo  that  the 
image  impreffed  by  the  former  rays  is  conftantly  vaniftiing,  and 
a  nenx>  image  imprefied  by  neiv  rays  every  moment,  both  on  the 
glafs  and  on  the  eye.  The  image  conftantly  renewed,  by 
new  fucceflive  rays,  is  no  more  numerically  the  fame,  than  if  it 

were 


on  God's  fovereign  conftltutlon.         391 

that  he  treats  than  as  onCy  by  communicating  to 
them  like  properties,  relations,  and  circumllan- 
ces  ;  and  fo,  leads  us  to  regard  and  treat  them  as 
one.  When  I  call  this  an  arbitrary  conftitution^  I 
mean,  that  it  is  a  conftitution  \\hich  depends  on 
nothing  but  the  divmezvill  i  which  divine  will  de- 
pends on -nothing  but  the  divine  -wifdouu  In  this 
fenfe  the  whole  <rw/r/^  of  nature ^  with  all  that  be- 
longs to  it,  all  its  laws  and  methods,  and  conftan- 
cy  and  regularity,  continuance  and  proceeding, 
is  an  arbitrary  conftitution.  In  this  fenle,  the  con- 
tinuance of  the  very  being  of  the  world  and  all 
its  parts,  as  well  as  the  manner  of  continued  be- 
ing, depends  intircly  on  an  arbitrary  conftitution  : 
for  it  does  not  at  all  7ieccftavily  follow,  that  becaufe 
there  was  found,  or  light,  or  colour,  or  refinance, 
or  gravity,  or  thought,  or  confcioufnefs,  or  any 
other  dependent  thing  the  laft  moment,  that 
therefore  there  fliall  be  the  like  at  the  next. — All 
dependent  exiflcnce  whatfoevcr  is  in  a  confbant 

u-ere  by  fGme  artift  put  on  anew  with  a  pencil,  and  the  colours 
conflantly  vanifliing  as  faft  as  put  on.  And  the  new  images  be- 
ing put  on  i?nmediately  or  inftantly,  does  not  make  them  the  fame, 
any  more  than  if  it  were  done  with  the  intermiffion  of  an  hour  or 
a  day.  The  image  that  exifts  this  moment,  is  not  at  all  derived 
from  the  image  that  exilled  the  laft  preceding  moment  :  as  may  be 
feen,  becaufe,  if  the  fucceflion  of  new  rays  be  intercepted,  by 
fomething  interpofed  between  the  objed  and  the  ghifs,  the  image 
immediately  ceafes ;  the  paj}  e.xijhnce  of  the  image  has  no  influ- 
ence to  uphold  it,  fo  much  as  for  one  moment.  Which  fliews, 
that  the  image  is  altogether  new  made  every  moment ;  and  ftri<5t- 
\y  fpeaking,  is  in  no  part  numerically  the  fame  with  that  which 
cxifted  the  moment  preceding.  And  truly  fo  the  matter  muft  be 
with  the  bodies  themfclves,  as  well  as  their  images  :  they  alfo  can- 
not be  the  fame,  with  an  abfolute  identity,  but  muft  be  wholly 
renewed  every  moment,  if  the  cafe  be  as  has  been  proved,  that 
their  prefent  exiftence  is  not,  ftridly  fpeaking,  at  all  the  efFed  of 
their  paft  exiftence  ;  but  is  wholly,  every  inftant,  the  effedofa 
new  agency,  or  exertion  of  the  power,  of  the  caufe  of  their  exift^ 
ence.  Iffo,  the  exiftence  caufed  is  every  inftant  a  new  effert, 
whether  the  caufe  be  tigf?ty  or  immediate  divine  ^on.vcr,  or  what- 
ever it  be. 

C  c  4  flux. 


392  ^ofolid  reafon  agatnfi 

flux,  ever  palTing  and  returning  ;  renewed  every 
moment,  as  the  colours  of  bodies  are  every 
moment  renewed  by  the  light  that  fhines  upoa 
them  ;  and  all  is  conflantly  proceeding  from  God^ 
as  light  from  the  fun.  In  him  we  live^  and  move^ 
and  have  our  being. 

Thus  it  appears,  if  we  confider  matters  ftridlly, 
there  is  no  fuch  thing  as  any  identity  or  onenefs 
in  created  objedls,  exifting  at  different  times,  but 
what  depends  on  God' s  Jovereign  conjiitution.  And 
fo  it  appears,  that  the  ohje^lion  we  are  upon,  made 
againft  a  fuppofed  divine  conftitution,  whereby 
Adam  and  his  pofierity  are  viewed  and  treated  as 
one^  in  the  manner  and  for  the  purpofes  fuppofed, 
as  if  it  were  not  coytjiftent  with  truths  becaufe  no 
conftitution  can  make  thofe  to  be  one^  which  are 
not  one  j  I  fay,  it  appears  that  this  objedion  is 
built  on  a  falfe  hypothecs  :  For  it  appears,  that  a 
divine  conjiitution  is  the  thing  which  makes  truth  in 
affairs  of  this  nature.  The  objedion  fuppofes, 
there  is  a  onenefs  in  created  beings,  whence  qua- 
lities and  relations  are  derived  down  from  pail  ex- 
illence,  diftin5i  from,  and  prior  to  any  onenefs  that 
can  be  fuppofed  to  be  founded  on  divine  conJiiiutL 
on.  Which  is  demonftrably  falfe  ;  and  fuf?iciently 
appears  fo  from  things  conceded  by  the  adverfaries 
themfelves  :  And  therefore  the  objedion  wholly 
falls  to  the  ground. 

There ^are  various  kinds  of  identity  and  onenefs, 
found  among  created  things,  by  which  they  be^ 
come  one  in  different  manners,  rejpe^s  and  degrees^ 
and  to  various  purpofes  ;  feveral  of  which  different* 
ces  have  been  obferved  ;  and  every  kind  is  order- 
ed, regulated  and  limited,  in  every  refped,  by 
divine  conjiitution.  Some  things,  exifting  in  diffe- 
rent times  and  places,  are  treated  by  their  creator 
as  one  in  one  rejpe^y  and  others  in  another  ;  fomc 
are  united  for  this  communication^  and  others  for 

thai  i 


conllituted  unity  of  Adam  and  mankind,  393 

that  ;  but  all  according  to  xht  fovereign  pleajure  of 
the  fountain  of  all  being  and  Operation. 

It  appears,  particularly  from  what  has  been 
faid,  that  all  onenefs,  by  virtue  whereof />o//;///^« 
and  guilt  from  paft  wickedncfs  are  derived,  de- 
pends intirely  on  a  divine  eft ahlijhment ,  It  is  this, 
and  this  only,  that  muft  account  for  guilt  and  an 
evil  taint  on  any  individual  foul,  in  confequencc 
of  a  crime  committed  twenty  or  forty  years  ago, 
remaining  ftill,  and  even  to  the  end  of  the  world 
and  for  ever.  It  is  this,  that  mull  account  for 
the  continuance  of  any  fuch  thing,  any  where,  as 
confdou/ne/s  of  a^ts  that  are  paft  ;  and  for  the  con- 
tinuance of  all  habit Sy  either  good  or  bad  :  and  on 
this  depends  every  thing  that  can  belong  to  pcrfo^ 
nal  identity.  And  all  communications,  derivati- 
ons, or  continuation  of  qualities,  properties,  or 
relations,  natural  or  moral,  from  what  is  paft^  as 
if  the  fubje6t  were  oJie,  depends  on  no  other  foun- 
dation. 

And  I  am  perfuaded,  no  folid  reafon  can  be 
given,  why  God,  who  conflitutes  all  other  crea^ 
ted  union  or  onenefs,  according  to  his  pleafiire, 
and  for  what  purpofes,  cortimunications,  and  ef- 
fects, he  pleafes,  may  not  eflablifh  a  conflitution 
whereby  the  natural  pofterity  of  Adam,  proceding 
from  him,  much  as  the  buds  and  branches  from 
the  flock  or  root  of  a  tree,  fhould  be  treated  as  one 
with  him,  for  the  derivation,  either  of  righteouf- 
nefs,  and  communion  in  rewards,  or  of  the  lofs 
of  righteoufnefs,  and  confequent  corruption  and 
guilt.* 

As 

*  I  appeal  to  fuch  as  are  not  wont  to  content  themfelves  with  judg- 
ing by  a  fuperficial  appearance  and  views  of  things,  but  are  habi- 
tuated to  examine  things  flriftly  and  clofely,  that  they  may  judge 
righteous  judgment,  whether  on  fuppofition  that  all  mankind  had 
co-exijiedy  in  the  manner  mentioned  before,  any  good  reafon  can 
be  given,  why  their  creator  mieht  not,  if  he  had  pleafed,  have 

cftabiifced 


394  ^^^  wifdom  of  God  ■ 

As  I  faid  before.  All  onenefs  \n  created  things, 
whence  qualities  and  relations  are  derived,  de- 
pends on  a  divine  conftitution  that  is  arbitrary y  in 
every  other  refpedl,  excepting  that  it  is  regulated 
by  divine  wifdom.  The  wifdom,  which  is  exer- 
cifed  in  thefe  conftitutions,  appears  in  thefe  two 
things.  Fi'^'fti  In  a  beautiful  analogy  and  harmony 
with  otherXdiW^  or  conflitutions,  efpecially  relating 
to  the  fame  fubjedl :  and  Secondly ^  in  the  good 
ends  obtained,  or  ufeful  conjequences  of  fuch  a  con- 
fbitution.  If  therefore  there  be  any  objection  flill 
lying  againfb  this  conftitution  with  Adam  and  his 
pofterity,  it  mufl  be,  that  it  is  not  fufhciently 

eftablifned  fuch  an  miion  between  Adam  and  the  reft  of  mankind, 
as  was  in  that  cafe  fuppofed.  Particularly,  if  it  had  been  the  cafe 
that  Adam's  pofterity  had  actually,  according  to  a  law  of  nature, 
fome  how  gro-ivn  out  of  him  ^  and  yet  remained  contiguous  and  lite- 
rally/^;/;W/o  him,  as  the  branches  to  a  tree,  or  the  members  of 
the  body  to  the  head  ;  and  had  all,  before  the  fall,  exifted  toge- 
ther at  t]\^  fame  time,  though  in  different  places,  as  the  head  and 
members  arc  in  different  places :  In  this  cafe,  who  can  determine, 
that  the  author  of  nature  might  not,  if  it  had  pleafed  him,  have 
eftablifhed  fuch  an  union  between  the  root  and  branches  of  this 
complex  being,  as  that  all  fhould  conftitute  w/^-  moral  whole  ;  fo 
that  by  the  law  of  union,  there  fliould  be  a  ccmmunion  in  each 
vioral  alieration,  and  that  the  heart  of  every  branch  (hould  at  the 
fame  moment  participate  with  the  heart  of  the  root^  be  conformed 
to  it  and  concurring  with  it  in  all  its  affections  and  afts,  and  fo 
jointly  partaking  in  its  ftate,  as  2l part  oi  t\\t fame  thing?  Why 
might  not  God,  if  he  had  pleafed,  have  fixed  fuch  a  kind  of 
union  as  this,  an  union  of  the  various  parts  of  fuch  a  moral  ivhole, 
as  well  as  many  other  unions,  which  he  has  adually  fixed,  ac- 
cording to  his  fovereign  pleafirc  ?  And  if  he  might,  by  his  fo- 
^ereign  conftitution,  have  eftablifhed  fuch  an  union  of  the  various 
branches  of  mankind,  when  exifting  in  different /«/<7a/,  I  do  not 
fee  why  he  might  not  alfo  do  the  fame,  though  they  exift  in  dif- 
ferent times.  I  know  not  why  fucceffion,  or  diverfity  of  timey 
fhould  make  any  fuch  conftitured  union  more  unreafonable,  than 
diverfity  o^  place.  The  only  rcafon,  w^hy  diverfity  of ///wean 
fcem  to  make  it  unreafonable,  is,  that  difference  of  time  fliews, 
there  is  no  abfolute  identity  of  the  things  exifting  in  thofe  differ- 
ent times:  but  it  fnews  this,  I  think,  not  at  all  more  than  the 
difference  of  thc/Z^a^  of  exiftencc, 

voife 


in  this  conftitution.  355 

vcife  in  thefe  refpeds.  But  what  extreme  arro- 
gance would  it  be  m  us,  to  take  upon  us  to  adl  as 
judges  of  the  beauty  and  wifdom  of  the  laws  and 
eftabliilied  conftitutions  of  the  fupremc  Lord  and 
Creator  of  the  univerfe  ? — And  not  only  fo,  but  if 
this  conftitution,  in  particular,  be  well  confidered, 
its  wifdom,  in  the  two  forementioned  refpecls, 
may  eafily  be  made  evident.  There  is  an  appa- 
rent manifold  analogy  to  other  conftitutions  and 
laws,  eftabliftied  and  maintained  through  the 
whole  fyftem  of  vital  nature  in  this  lower  w  orld  ; 
all  parts  of  which,  in  all  fiacccflions,  are  derived 
from  the  jirft  of  the  kind,  as  from  their  root,  or 
fountain  ;  each  deriving  from  thence  all  proper- 
ties and  qualities,  that  are  proper  to  the  nature 
and  capacity  of  the  kind,  or  fpecies  :  no  deriva- 
tive having  any  one  perfe6lion  (unlefs  it  be  what 
is  merely  circumftantial)  but  what  was  in  its  pri- 
mitive. And  that  Adam's  pofterity  fhould  be 
without  that  original  right eoufnefs,  which  Adam 
had  loft,  is  alfo  analogous  to  other  laws  and  eilab- 
lifhments,  relating  to  the  nature  of  mankind  ;  ac- 
cording to  w  hich,  Adam's  pofterity  have  no  one 
perfedion  of  nature,  in  any  kind,  fuperior  to 
what  was  in  him,  when  the  human  race  began  to 
be  propagated  from  him. 

And  as  fuch  a  conftitution  was//  and  v:ife  in 
other  refpedls,  fo  it  was  in  this  that  follows. 
Seeing  the  divine  conftitution  concerning  the 
manner  of  mankind's  coming  into  exiftence  in 
their  propagation,  was  fuch  as  did  fo  naturally 
unite  them,  and  made  them  {o  in  many  refpeds 
one,  naturally  leading  them  to  a  clofe  union  in  fo- 
ciety,  and  manifold  intercourse,  and  mutual  de- 
pendence. Things  were  wifely  fo  eftablifticd,thatall 
ihould  naturally  be  in  one  and  the  fame  moral ftate^ 
and  not  in  fuch  exceeding  different  ftates,  as  that 
ibpie  fhould  be  perfedly  innocent  and  holy,  but 

others 


396     Grief  and  fhameyc^;-  original  Jin,  juj}. 

others  corrupt  and  wicked ;  fome  needing  a  Savu 
our,  but  others  needing  none  ;  fome  in  a  confirmed 
ftate  of  perfed:  happinefsy  but  others  in  a  ftate  of 
public  condemnation  to  perfedl  and  eternal  inife^ 
ry  ;  fome  juftly  expofed  to  great  calamities  in  this 
world,  but  others  by  their  innocence  raifed  above 
all  fuifering.  Such  a  vaft  diveriity  of  ftate  would 
by  no  means  have  agreed  with  the  natural  and 
neceifary  conftitution  and  unavoidable  fituation 
and  circumflances  of  the  world  of  mankind  ;  all 
made  of  one  Moody  to  dwell  on  all  the  face  of  the  earthy  to 
be  united  and  blended  in  fociety,  and  to  partake 
together  in  the  natural  and  common  goods  and 
evils  of  this  lower  world. 

Dr.  T.  urges,*  thz-t  for  row  Vindjb  ante  are  only 
ioxperfonal  fm  :  and  it  has  often  been  urged,  that 
repentance  can  be  for  no  other  fin.  To  which  I 
would  fay,  that  the  ufe  of  words  is  very  arbitrary : 
but  that  men*s  hearts  fhould  be  deeply  affeded 
with  grief  and  humiliation  before  God,  for  the 
pollution  and  guilt  which  they  bring  into  the 
world  with  them,  1  think,  is  not  in  the  leaft  tm^ 
reafonable.  Nor  is  it  a  thing  ftrange  and  unheard 
of,  that  men  fhould  be  apamed  of  things  done  by 
ctberSy  whom  they  are  nearly  concerned  in.  I  am 
fure,  it  is  not  unfcriptural ;  efpecially  when  they 
are  juftly  locked  upon  in  the  fight  of  God,  wfio 
fees  the  difpofition  of  their  hearts,  as  fully  confent^ 
ing  and  concurring. 

From  what  has  been  obferved  it  may  appear, 
there  is  no  fure  ground  to  conclude,  that  it  mufl 
be  an  abfurd  and  impofTible  thing,  for  the  race 
of  mankind  truly  to  partake  of  the  fm  of  the  firfl 
apofiacy,  fo  as  that  this,  in  reality  and  propriety, 
ihall  become  their  fin  ;  by  virtue  of  a  real  union 
between  the  root  and  branches  of  the  world  of 

*  Page   13. 

mankind 


Object,  from  Ezek.  18,  1 — 20.  anfw.    397 

mankind  (truly  and  properly  availing  to  fuch  a 
confequence)  eflablifhed  by  the  author  of  the 
whole  fyftcm  of  the  univerfc  ;  to  whofe  eftablifli- 
ments  is  owing  all  propriety  and  reality  of  taiiofi^ 
in  any  part  of  that  fyltem  ;  and  by  virtue  of  the 
full  co77jhit  of  the  hearts  of  Adam's  poftcrity  to 
that  firft  apoflacy.  And  therefore  the  fm  of 
the  apoftacy  is  not  their's,  merely  becaufe  God 
imputes  it  to  them  ;  but  it  is  truly  and  properly 
their*s,  and  on  that  groujtd,  God  imputes  it  to 
them. 

By  reafon  of  the  eflablifhed  tmon  between  Adam 
and  his  pofterity,  the  cafe  is  iar  otherwife  between 
him  and  them,  than  it  is  between  diftind  parts 
or  individuals  of  Adam's  race  ;  betwixt  whom  is 
no  fuch  conftituted  u?u'on :  as,  between  children 
and  other  anceftors.  Concerning  whom  is  appa- 
rently to  be  underftood  that  place,  EzeL  xviii.  1, 
— 20.*  Where  God  reproves  the  Jews  for  the 
ufe  they  made  of  that  proverb,  the  fathers  have 
eaten  four  grapes^  and  the  children's  teeth  are  fet  on 
edge  ;  and  tells  them,  that  hereafter  they  fhall  no 
more  have  occafion  to  ufe  this  proverb  ;  and  that 
\i2ifon  fees  the  wickednefs  of  \(\%fathery  and  lin- 
cerely  dfapproves  it  and  avoids  it,  and  he  himfclf 
is  righteous,  he  Jhall  not  die  for  the  iniquity  of  his 
father  ;  that  all  fouls  ^  both  the  foul  of  the  father  and 
thefoUy  are  his  ;  and  that  therefore  the  fon  Jhall  not 
hear  the  iniquity  of  his  father^  7ior  the  father  bear  the 
iniquity  of  the  fon  :  hut  the  foul  that  Jinneth,  it  /ball 
die  ;  that  the  right eoufiefs  of  the  righteous  Jhall  be 
upon  himy  and  the  Ti'ickednefs  of  the  wicked  Jhall  he 
upon  hiyn,  ,  The  thing  denied^  is  communion  in 
the  guilt  and  punifhment  of  the  fins  of  others, 
that  are  diflindt  parts  of  Adam's  race  ;  and  ex- 
prefsly,  in  that  cafe,  where  there  is  no  confent  and 

♦  Which  Dr.  T.  alledges,  p.  286,  287. 

concurrence  t 


398       God's  juHice,  not  to  be  iifputed. 

concurrence y  but  a  fincere  difapprobation  of  the 
\^ickednels  of  anceftors.  It  is  declared,  that 
children  who  are  adult  and  come  to  act  for  them-* 
felvcs,  who  are  righteous^  and  do  not  approve  of^ 
but  fincerely  condemn  the  wickednefs  of  their 
fathers^  fhall  not  be  puniflied  for  their  difapproved 
and  avoided  iniquities.  The  occajion  of  what  is 
here  faid,  as  well  as  the  defign  and  plain  Jenfe^ 
iliews,  that  nothing  is  here  intended  in  the  leaft 
degree  incojijlftent  with  what  has  been fuppofed  con^ 
cerning  Adam's  poflerity's  finning  and  falling  in 
his  apofiacy. — The  occafion  is,  the  people's  mur- 
muring at  God's  methods  under  the  Mofaic  dif- 
penfation  ;  agreeable  to  that  in  Levit.  xxvi.  29. 
And  they  that  are  left  ofyoUy  fiall  pine  away  in  their 
iniquity  in  their  enemies  landy  and  alfo  iri  the  iniquities  of 
their  fathers  JJoall  they  pine  azvay  with  them.  And 
other  parallel  places,  refpeding  external  judg- 
ments, which  were  the  punifhments  moft  plainly 
threatened,  and  chiefly  infilled  on,  under  that 
difpenfation  (which  was,  as  it  were,  an  external 
and  carnal  covenant)  and  particularly  the  peo- 
ple's fuffering  fuch  terrible  judgments  at  that  day, 
even  in  Ezekiel's  time,  for  the  fins  of  ManafiTeh  ; 
according  to  what  God  fays  by  Jeremiah  [Jer. 
XV.  4.  and  agreeable  to  what  is  faid  in  that  con- 
feffion,  Lam.w,  9.  Our  fathers  have  finned  and  are 
7ioty  and  we  have  borne  their  iniquities. 

In  what  is  faid  here,  there  is  a  fpecial  refpedl 
to  the  introducing  the  gofpel-difpenfation  ;  as  is 
greatly  confirmed  by  comparing  this  place  with 
Jcr,  xxxi.  29,  30,  31.  Under  which  difpenfation, 
the  righteoulnefs  of  God's  dealings  with  mankind 
would  be  more  fully  manifefi:ed,  in  the  clear 
revelation  then  to  be  made  of  the  method  of  the 
judgment  of  God,  by  which  xkv^  final  fate  of  wicked 
men  is  determined  ;  which  is  not  according  to 
the  behaviour  of  their  particular  anceftors  ;  but 

every 


0/ partial  mputation  to  infant.s.       399 

every  one  is  dealt  with  according  to  the  fin  o^his 
ozvn  wicked  heart,  or  finful  nature  and  practice. 
The  affair  of  dcrhafiou  of  the  natural  corrupuon 
of  mankind  in  general,  and  of  their  confent  ro, 
and  participation  of,  the  prtjuitive  and  ccimnon 
apoffacy,  is  not  in  the  lealt  intermeddled  with, 
or  touched,  by  any  thing  meant  or  aimed  at  in  the 
true  fcope  and  defign  of  this  place  in  Ezekiel. 

On  the  whole,  if  any  do  not  like  xh^  philofophy, 
or  the  ynetaphyjics  (as  fome  perhaps  may  chufe  to 
call  it)  made  ufe  of  in  the  foregoing  reafonings  : 
yet  I  cannot  doubt,  but  that  a  proper  conlidera- 
tion  of  what  is  apparent  and  undeniable  in  fciFly 
with  refpecfl  to  the  dependence  of  the  ffate  and 
courfe  of  things  in  this  univerfe  on  the  fovereign 
conftitiitions  of  the  fupreme  Author  and  Lord  of 
all,  who  gives  none  account  of  any  of  his  matierSy  and 
whofe  zvays  are  paft  fmding  out,  will  be  fufficient, 
with  perfons  of  common  modefly  and  fobriety,  to 
ffop  their  mouths,  from  making  peremptory- 
dec  ifions  againfl:  the  jufiice  of  God,  refpedling 
what  is  fo  plainly  and  fully  taught  in  his  holy 
word,  concerning  the  derivation  of  a  depravity  and 
guilt  from  Adam  to  his  poflcrity  ;  a  thing  fo 
abundantly  confirmed  by  what  is  found  in  the 
experience  of  all  mankind  in  all  ages. 

This  is  enough,  one  would  think,  forever  to 
iilence  fuch  bold  expreflions  as  thefe — "  If  this 
"  be ////?,— if  the  fcriptures  teach  fuch  do6lrine, 
"  &c.  then  the  fcriptures  are  of  no  ufe — Under- 
"  ftanding  is  no  undcrrtanding, — and,  what  a  God 
**  mufl  he  be,  that  can  thus  curfe  innocent  crea- 
<*  turcsl — Is  this  thy  God,  O  Chrifiian  I — &c.  &c.*' 

It  mo-Y  not  be  improper  here  to  add  fomething 
(by  way  of  fupplement  to  this  chapter,  in  which 
we  have  had  occafion  to  fay  fo  much  about  the 
imputation  of  Adam's  fm)  concerning  the  opinions 
of  t'wo  divines,  of  no  inconfiderabk  note  among 

the 


40O  Of  infants  {\xtnre  fate 

the  Diffenters  in  England,  relating  to  2l  partial  m-* 
pHtation  o^  Adam's  firft  lin. 

One  of  them  fuppofes,  that  this  fin,  though 
truly  i?nputed  to  infant s^  io  that  thereby  they  are 
expofed  to  a  proper  pumjhmenty  yet  is  not  imputed 
to  them  in  fuch  a  degree^  as  that  upon  this  ac- 
count they  fhould  be  liable  to  eternal  punifhment, 
as  Adam  himfelf  was,  but  only  to  temporal  deaths 
or  annihilation  ;  Adam  himfelf,  the  immediate 
aclor,  being  made  infinitely  more  guilty  by  it,  than 
his  pofterity. — On  which  I  would  obferve  ;  That 
to  fuppofe,  God  imputes  not  all  the  guilt  of 
Adam's  fin,  but  only  fome  little  part  of  it,  this 
relieves  nothing  but  one's  imagination.  To  think 
of  poor  little  infants  bearing  fuch  torments  for 
Adam's  fin,  as  they  fometimes  do  in  this  world, 
and  thefe  torments  ending  in  death  and  annihila- 
tion, may  fit  eafier  on  the  imagination,  than  to 
conceive  of  their  fuffering  eternal  mifery  for  it. 
But  it  docs  not  at  all  relieve  one's  reajon.  There 
is  no  rule  of  reafon,  that  can  be  fuppofed  to  lie 
againfi:  imputing  a  fin  in  the  whole  of  it,  which 
was  committed  by  one,  to  another  who  did  not 
perfonally  commit  it,  but  w^hat  will  alfo  lie  againfi: 
its  being  fo  imputed  and  puniftied  in  part.  For 
all  the  reafons  (if  there  are  any)  lie  againfi  the 
imputation  •  not  the  quantity  or  degree  of  what  is 
imputed.  If  there  be  any  rule  of  reafon,  that  is 
fi:rong  and  good,  lying  againfi  a  proper  derivation 
or  communication  of  guilt,  from  one  that  adled, 
to  another  that  did  not  ad: ;  then  it  lies  againfi 
/j// that  is  of  this  nature.  The  force  of  the  rea- 
fons brought  againfi  imputing  Adam's  fin  to  his 
pofierity  (if  there  be  any  force  in  them)  lies  in 
this,  That  Adam  and  his  pofierity  are  not  one. 
But  this  lies  as  properly  againfi  charging  a  part 
of  the  guilt,  as  the  whole.  For  Adam's  pofierity, 
by  not  being  the  fame  with  him,  had  no  more 

hand 


heing  worfe  than  non-exiftence.      401 

hand  in  a  little  of  what  was  done,  than  in  the 
whole.  They  were  as  abfolutely  free  fronm  being 
concerned  in  that  ad  partly,  as  they  were  wholly. 
And  there  is  no  reafon  can  be  brought,  why  one 
man's  fin  cannot  be  juflly  reckoned  to  another's 
account,  who  was  not  then  in  being,  in  the 
whole  of  it ;  but  what  will  as  properly  lie  againfl 
its  being  reckoned  to  him  in  any  party  fo  as  that 
he  (liould  be  fubjecl  to  any  condemnation  or 
puniflmient  on  that  account. — If  thofe  reafons 
are  good,  all  the  differefice  there  can  be,  is  this  ; 
that  to  bring  a  great  punilhment  on  infants  for 
Adam's  lin,  is  a  great  adl  of  injuftice,  and  to  bring 
a. comparatively y>//^// punifhment,  is  di /mailer  adt 
of  injuftice  ;  but  not,  that  this  is  not  as  truly  and 
deynonjtrably  an  acl  of  injuftice,  as  the  other. 

To  illuftrate  this  by  an  inftance  fomething 
parallel.  It  is  ufed  as  an  argument  why  I  may 
not  exadl  from  one  of  my  neighbours,  what  was 
due  to  me  from  another,  that  he  and  yny  debtor  are 
not  the  fame ;  and  that  their  concerns,  interefts 
and  properties  are  intirely  diftindh  Now  if  this 
argument  be  good,  it  lies  as  truly  againft  my  de- 
manding from  him  a  part  of  the  debt,  as  the 
whole.  Indeed  it  is  a  greater  adl  of  injuftice,  for 
me  to  take  from  him  the  whole  of  it,  than  a  part ; 
but  not  more  truly  and  certainly  an  ad  of  injuftice. 

The  other  divine  thinks,  there  is  truly  an  im- 
putation of  Adam's  fm,  fo  that  infants  cannot  be 
looked  upon  as  innocent  creatures  ;  yet  feems  to 
think  it  yiot  agreeable  to  the  perfe^ions  of  God,  to 
make  the  ftate  of  infants  in  another  world  worfe 
than  a  ftate  of  non-extjlence.  But  this  to  me  ap- 
pears plainly  a  gii^in^  up  that  grand  point  of  the 
imputation  of  Adam's  fin,  both  in  whole  and  in 
part.  For  it  fuppofes  it  to  be  not  right  for  God 
to  bring  any  evil  on  a  child  of  Adam,  which  is 
innocent, as  to  perfonal  fin,  \^\'0:iO\Xi  paying  for  it, 
D  d  or 


402        Of  infants  {\xX.mt  Jiate,  &c. 

or  balancing  it  with  good ;  fo  that  ftill  the  ftate 
of  the  child  fhall  be  as  good^  as  could  be  demanded 
mjufticc,  in  cafe  of  mere  innocence.  ¥/hich  plainly 
fuppofesj  that  the  child  is  not  expofcd  to  an/ 
proper  pmijljment  af  ail,-  or  is  not  at  all  in  debt  to 
divine  JLiftice,  on  the  account  of  Adam's  fin.  For 
if  the  child  were-  truly  in  debt,  then  Purely  ju/tice 
might  take  fomething  from  him,  zvithout  paying 
for  ity  or  without  giving  that  which  makes  its 
Hate  as  goody  as  mere  innocence  could  in  juftice 
require.*  If  h«i  owes  the  fuffering  of  fome  punijb^ 
menty  then  there  is  no  need  that  juftice  Ihould  r^-- 
quite  the  infant  for  fuffering  that  punifhment ;  or 
7nake  up  for  ity  by  conferring  fome  good^  that  Ihall 
countervail  it,  and  in  effed  remove  and  difannul 
it ;  fo  that,  on  the  whole,  good  and  evil  fhall  be 
at  an  even  balancey  yea,  fo  that  the  fcale  of  good 
fhall  preponderate.  If  it  is  unjuft  in  a  judge,  to 
order  ahy  quantity  of  money  to  be  taken  from 
another,  without  paying  him  again,  and  fully 
making  it  up  to  him,  it  muft  be  becaufe  he  had 
yx^ly  forfeited  none  at  all. 

It  feems  to  me  pretty  manifefl-,  that  none  can, 
in  good  confiflence  with  themfelves,  own  a  real 
imputation  of  the  guilt  of  Adam*s  firft  fin  to  his 
poflerity,  without  owning  that  they  are  juftly 
viewed  and  treated  as  finnersy  truly  guilty,  and 
children  of  wrathy  on  that  account  j  not  unlefs 
they  allow  a  juft  imputation  of  the  whole  of  the 
evil  of  that  tranfgreflion ;  at  leaft,  all  that  per- 
tains to  the  elTence  of  that  adl,  as  a  full  and  com- 
plete violation  of  the  covenanty  which  God  had 
eflablifhed  ;  even  as  much  as  if  each  one  of  man- 
kind had  the  like  covenant  eflablifhed  with  him 
lingly,  and  had  by  the  like  direcfl  and  full  ad:  of 
rebellion,  violated  it  for  himfelf. 

*  P.  i^(^y  &c. 

CHAP, 


C    403    ] 

CHAR    IV. 

Hloereinjfjeral  oih^i  objeiflions  are  confidered. 

DR,  T.  objedts  againft  Adam's  poflerity's 
being  fuppofed  to  come  into  the  world 
Xindcv  a,  forfeiture  of  God's  i^lejing,  and  fubje(ft  to 
his  cur/e  through  his  lin, — Thai  at  the  rertoration 
of  t}:fe  zvorld  after  the  flood,  God  pronounced  equiva- 
lent or  greater  bleilings  on  Noah  and  his  fons,  than 
he  did  on  Adam  at  his  creation,  when  he  faid. 
Be  fruitful  and  multiply^  and  replenijh  the  earthy  and 
have  dominion  over  the  fifh  ofthefea^  ^c* 

To  this  I  anfwer  in  the  following  Remarks. 

1.  As  it  has  been  already  fhewn,  that  in  the 
ihreatning,  denounced  for  Adam*s  fin,  there  was 
nothing  whicti  appears  inconfftent  with  the  con^ 
tinuance  of  this  prefent  life  for  a  feafon,  or  with 
the  propagating  his  kind  ;  fo  for  the  like  reafon, 
there  appears  nothing  in  that  threatning,  upon 
the  fuppoiition  that  it  reached  Adam's  pofterity, 
inconfftent  with  their  enjoying  the  temporal  bleffings  of 
the  prefent  life,  as  long  as  this  is  contmued : 
even  thofe  temporal  bleflings  which  God  pro- 
nounced on  Adam,  when  he  firft  created  him, 
and  before  the  trial  of  his  obedience^  were  not  the 
fame  with  the  bleflings  which  were  fufpended  on 
his  obedience.  The  bleflings  thus  fufpended,  were 
the  bleflings  of  eternal  life ;  which,  if  he  had 
maintained  his  integrity  throug:i  his  trial,  would 
have  been  pronounced  upon  him  afterwards;  when 
God,  as  his  judge,  fliould  have  given  him  his  re- 
ward.    God  might  indeed,    if  he  ha^  pleafed, 

•  PaitIL  Chap.  I.  SsO.  j. 

Bd  2  imne* 


4C34  BleJJiugs  on  Noah  and  his  fons 

immediately  have  deprived  him  of  ///>,  and  of  all 
temporal  bleffings,  given  him  before.  But  thofe 
bleffings  pronounced  on  him  before  hand,  were 
not  the  things,  for  the  obtaining  of  which  his  /r/- 
al  tvas  appointed.  Thefe  were  rejei^ed^  till  the 
ijjue  of  his  t|ial  ihould  be  feen,  and  then  to  be 
pronounced,  in  the  blefled  fentence,  which  wouM 
have  been  palTed  upon  him  by  his  judge^  when 
God  came  to  decree  to  him  his  reward  for  his  ap- 
proved fidelity.  The  pronouncing  thefe  latter 
bleflings  on  a  degenerate  race,  that  had  fallen  un- 
der tht  threatning  denounced,  would  indeed  (with- 
out a  redemption)  have  been  inconliftent  with  the 
conftltiition  which  had  been  eftablifhed.  But  the 
giving  them  the  former  kind  of  bleflings^  whick 
were  not  the  things  fufpended  on  the  trial,  or  de- 
pendent on  his  fidelity  (and  thefe  to  be  continued 
for  afeafbn)  was  not  at  all  inconliftent  therewith. 

2.  it  is  no  rnore  an  evidence  of  Adam's  poiie-. 
rity's  being  not  included  in  the  threatning,  de- 
nounced for  his  eating  the  forbidden  fruit,  That 
they  ftill  have  the  temporal  bleflings  of  fruitfulnefs 
and  a  dominion  over  the  creatures  continued  to 
them,  than  it  is  an  evidence  of  Adam's  being 
not  included  in  that  threatning  himfelf.  That  he 
had  thefe  bleflings  continued  to  him,  was  fruitful, 
and  had  dominion  over  the  creatures  after  his  fall ^ 
equally  with  his  pofterity. 

3.  There  is  good  evidence,  that  there  were 
bleflings  implied  in  the  benedi6lions  God  pro- 
nounced on  Noah  and  his  poftcrity,  which  were 
granted  on  a  new  fGundaiion  :  on  the  foot  of  a  dif- 
pcnfation  diverfe  from  any  grant,  promife,  or  re- 
velation, which  God  gave  to  Adam,  antecedently 
to  his  fall  ;  even  on  the  foundation  of  the  covoiant 
^^r^c<?,  i^flabliflied  in  Chrifl:  Jefus  ;  a  difpeniati- 
on,  the  defign  of  which  is  to  deliver  men  from 
the  curfe,  that-  came  upon  them  by  Adam's  fin, 

and 


no  argument  agalnjl  origiiial  jin.        405 

and  to  bring  them  to  greater  bleflings  than  ever  he 
had.  Thefe  bleflings  were  pronounced  on  Noah 
and  his  feed,  on  the  fame  foundation,  whereon  af- 
terwards the  blefling  was  pronounced  on  Abraham 
and  his  feed,  which  included  both  fpiritual  and  tem- 
poral benefits. — Noah  had  his  name  prophetically- 
given  him  by  his  father  Lamech,  becaufe  by  him 
and  his  feed  deliverance  Ihould  be  obtained  from 
the  curfe^  which  came  by  Adam's  fall.  Gen.  v. 
29.  And  he  called  his  name  Noah  (i.  e.  Rest,) 
faying.  This  fame  Jh  all  comfort  us  concerning  our  work, 
and  toil  of  our  hands,  becaufe  of  the  ground  which  the 
Lord  hath  curfed.  Purfuant  to  the  fcope  and  in^ 
tent  of  this  prophecy  (which  indeed  feems  to  re- 
fped  the  fiim^  thing  with  the  prophecy  in  Gen, 
iii.  15.)  are  the  bleflings  pronounced  on  Noah  af- 
ter the  flood.  There  is  this  evidence  of  thefe 
bleflings  being  conveyed  through  the  channel  of 
the  covenant  of  grace,  and  by  the  redemption 
through  Jefus  Chnil,  That  they  were  obtained  by 
facrifice  ;  or  were  befl:owed  as  the  elied:  of  God's 
favor  to  mankind,  which  was  in  confequence  of 
GodJzfmelling  a fweet  favour  in  the  facrifice  which 
Noah  ofl^ered.  And  it  is  very  evident  by  the 
epifl:le  to  the  Hebrews,  that  the  ancient  facrificcs 
never  obtained  the  favor  of  God,  but  only  by  vir- 
tue of  the  relation  they  had  to  the  iacrifice  of  Chrilh 
That  now  Noah  and  his  family  had  been  fo  won- 
derfully faved  from  the  wrath  of  God,  which  had 
dcfl:royed  the  refl:  of  the  world,  and  that  the  world 
was  as  it  were  refl:ored  from  a  ruined  fl:ate,  this 
was  a  proper  occafion  to  point  to  the  great  filv  at  ir. 
on  to  come  by  Chrifl:  :  As  it  was  a  common  thing, 
for  God,  on  occafion  of  fome  great  temporal  h\\2L^ 
tion  of  his  people,  or  reftoration  from  a  low  and 
roiferable  fl:ate,  to  renew  the  intimations  of  the 
greaty/>/r//«c7/refl:oration  of  the  world  by  Chrijl's 
,     D  d  3  redemption. 


406         Bleffings  on  Noah  andhtsfons 

redemption,*  God  deals  with  the  generality  of 
mankind,  in  their  prefent  ftate,  far  differently, 
on  occafion  of  the  redemption  by  Jefus  Chrift, 
from  what  he  otherwife  would  do :  for  being  ca- 
pable fubjecls  of  faving  mercy,  they  have  a  day 
of  patience  and  grace,  and  innumerable  temporal 
bledings  beftowed  on  them ;  which,  as  the  apoflle 
lignifies  {A5i.  xiv.  17.)  are  teftimonies  of  God*s 
reconcilablenefs  to  linful  men,  to  put  them  upon 
Jeeking  after  God. 

But  befides  the  fenfe  in  which  the  poflerity  of 
Noah  in  general  partake  of  thefe  blelfings  of  do^ 
minion  over  the  creatures^  &c.  Noah  himfelf,  and  all 
fuch  of  his  pofterity  as  have  obtained  like  precious 
/^///6  with  that  exercifed  by  him  in  offering  \i\%Jacri- 
Jicey  which  made  it  ^ifweet  favour ^  and  by  which  it 
procured  thefe  bleffings,  have  dominion  over  the 
creatures,  through  Chrift,  in  a  more  excellent 
fenfe  than  Adam  in  iiinocency ;  as  they  are  made 
kings  and  priefts  unto  Gody  and  reign  with  Chrift^ 
and  all  things  are  theirs ^  by  a  covenant  of  grace. 
They  partake  with  Chrift  in  that  dominion  over  the 
he  aft s  of  the  earthy  the  fowls  of  the  air,  andjijhes  of 
the  fea,  fpoken  of  in  the  viiith  Pfalm;  which  is 
by  the  apoftle  interpreted  of  Chrift's  dominion 
over  the  world.  (1  Cor.  xv.  27.  and  Heb.  ii.  7.) 
And  the  time  is  coming,  when  the  greater  part  of 
the  pofterity  of  Noah  and  each  of  his  fons,  fhall 
partake  of  this  more  honorable  ^nd  excellent  do- 
minion over  the  creatures,  through  him  /;/  zvhom 
all  the  families  of  the  earth  /hall  be  blejfed, — Neither 
is  there  any  need  of  fuppofing,  that  thefe  bleff- 
ings mufl  have  their  moft  complete  accomplfh- 
ment  until  many  ages  after  they  were  granted, 
any  more  than  the  bleffing  on  Japhet,  expreffed 

*  It  may  be  noted  th&t  Dr.  T.  himfelf  fignifies  it  as  his  mind, 
that  thefe  bleflings  on  Noah  were  on  the  foot  of  the  co^'otant  of 
Zrace.     P.  360,  366,  367,  368. 

in 


no  argument  againjl  original Ji7U        407 

\x\  thofe  words,  Godjhall  enlarge  Japhcty  and  he /ball 
dwell  in  the  tents  of  Shem. 

But  that  Noah's  poftcrity  have  fuch  hleffings  gi- 
ven them  through  the  great  Redeemer^  who  Tuf- 
pcnds  and  removes  the  ctirje  which  came  through 
Adam's  fm,  furely  is  no  argument,  that  they  ori- 
ginally, and  as  they  be  in  their  natural  ftate  are 
not  under  the  cuyje.  That  men  have  bleflings 
through  graccy  is  no  evidence  of  their  being  not 
juftly  expofed  to  the  curfe  by  nature  ;  but  it  rather 
argues  the  contrary  :  for  if  they  did  not  deferve 
the  curjey  they  would  not  depend  on  grace  and  re^ 
demption^  for  the  removal  of  it,  and  for  bringing 
them  into  a  ftate  of  favor  with  God. 

Another  ohje5iion^  which  our  author  ftrenuoufly 
urges  againft  the  dodlrine  of  original  fin,  is.  That 
it  difparages  the  div^mo. goodnejs  in  giving  us  our  be- 
ing  /  which  we  ought  to  receive  with  ibankfulnefsy 
as  a  great  gift  of  God*s  beneficence,  and  look  up- 
on as  the  firft,  original  and  fundamental  fruit  of 
the  divine  liberality.  * 

To  this  I  anfwer,  in  the  following  obfervations, 

1.  This  argument  is  built  on  the  fuppofed  truth 
of  a  thing  in  difpute  ;  and  fo  is  a  begging  the  queJlL 
on.  It  is  built  on  this  fuppofition.  That  we  are 
not  properly  looked  upon  as  one  with  o\xx  firft  fa-- 
thery  in  the  ftate  wherein  God  at  firft  created  him, 
and  in  his  fall  from  that  ftate.  If  we  are  fo,  it 
becomes  the  whole  race  to  acknowledge  God's 
great  goodnefs  to  them,  in  the  ftate  wherein  man- 
kind was  made  2itfirjfi  ;  in  the  happy  ftate  they 
were  then  in,  and  the  fair  opportunity  they  then 
had  of  obtaining  confirmed  and  eternal  happinejs  ; 
and  to  acknowledge  it  as  an  aggravation  of  their 
apoftacy  ;  and  to  humble  themfclves,  that  they 

*  P.  250,  257,  260,  547— 350' 

Dd  4  were 


4o8       Divine  goodnefs  not  difparaged 

were  fo  ungrateful  as  to  rebel  againft  their  good 
Creator. — Certainly,  we  may  do  all  this  with  as 
much  (yea,  much  more)  reafon,  as  the  people  of 
Ifrael  in  Daniel's  and  Nehemiah's  times,  did  with 
thankfulnefs  acknowledge  God's  great  goodnefs 
to  their  fatherSy  many  ages  before,  and  in  their 
confeilions  bewailed,  and  took  fhame  to  them- 
felves  for,  the  fms  committed  by  their  fatherSy 
notwithftanding  fuch  great  goodnefs.  See  the 
ixth  chapter  of  Daniel,  andixth  of  Nchemiah. 

2.  If  Dr.  T.  would  imply  in  his  objedion,  that 
it  does  not  confifl:  with  \.\\q  goodnefs  of  God,  to  give 
mankind  being  in  a  ftate  of  miferyy  whatever  was 
done  before  by  Adam,  whether  he  finned,  Qr  did 
not  iin  :  I  reply.  If  it  be  juftly  fo  ordejed,  that 
there  fliouid  be  a  poflerity  of  Adam,  which  muft 
be  looked  upon  as  one  with  hinty  then  it  is  no  more 
contrary  to  God's  attribute  of  goodnefs  to  give  be- 
ing to  his  poflerity  in  a  flateof  punifhment,  than 
to  continue  the  being  oixhtjame  wicked  and  guil- 
ty perfon,  who  has  made  himfelf  guilty,  in  a  ftate 
of  punifliment.  The  giving  being,  and  the  con- 
tinuing being  are  both  alike  the  work  of  God's 
power  and  will,  and  both  are  alike  fundamental 
to  all  blellings  of  man's  prefent  and  future  exifl- 
ence.  —  And  if  it  be  faid.  It  cannot  be  jufbly 
fo  ordered,  that  there  fl:iould  be  a  poflerity  of 
Adam,  which  fhould  be  looked  upon  as  one  with 
him,  this  is  begging  the  quejiion. 

3.  If  our  author  would  have  us  fuppofe,  that 
it  is  contrary  to  the  attribute  of  goodnefs,  for 
God,  in  any  cafe  by  an  immediate  act  of  his  pow- 
er, to  caufe  exiflence,  and  to  caufe  new  exiftencc, 
which  fhall  be  an  exceeding  miferable  exiflence, 
by  reafon  of  expofednefs  to  eternal  ruin  ;  then  his 
own  fcheme  mufl  be  fuppofed  contrary,  to  the  at-, 
tribute  of  God's  goodnefs  :  for  he  fuppofes,  that 
God  will  raife  multitudes   from  the  dead  at  the 

lafl 


hy  our  being  bom  in  fin.  409 

lafl  day  (which  will  be  giving  new  exigence  to 
their  bodies,  and  to  bodily  lite  and  fenfc)  in  or- 
der only  to  their  fuffering  eternal  deftrudtion. 

4.  Notwi'rhftanding  we  are  lb  finful  and  mifc- 
rable,  as  we  are  by  nature,  yet  we  may  have  great 
reaiuu  to  blefs  God,  that  he  has  given  us  our  be- 
ing   under   fo  glorious   a  difpenfation  of  grace  - 
through  Jefus   Chrilt  ;  by  which  we  have  a  hap- 
py opportunity  to  be  delivered  from  this  fin  and 
mifery,  and  to  obtain  Unfpeakable  eternal  happi^ 
iiefs. — And  becaufe,  through  our  own  wicked  in- 
clinations, we  are  difpofed  foto  neglecl  and  abufe 
this  mercyi  as  to  fail  of  final  benefit  by  it,  this  is 
no  reafon  why  we  ought  not  to  be  thankful  for  it^ 
even  according  to  our  author's  own  fentiments. 
*'  What  (fays  he*)  i^  the  whole  world  lies  in  zvicked-- 
nejsy  and  few  therefore  fhall  be  faved?  Have  men 
**  no  reajon  to  be  thankful^  becaufe  they  are  wicked 
?«  and  ungrateful,  and  abufe  their  being  and  God's 
*'  bounty  ? — Suppofe,  our  own  evil  inclinations  do 
*'  with-hold  us"  [vvz.  from  feeking  after  happinefs, 
which  under  the  light  of  the  Gofpel  we  are  placed 
within  the  nearer  and  eafier  reach  of)  "  fuppofe, 
"  the  whole  Chrifi:ian  world  fhould  lie  in  wicked- 
^'  nefs,  and  but  few  Chrifiians  fhould  be  faved  ; 
'^  it   is  therefore  certaiiily   true,  that  w'e  cannot 
<<  reafonably  thank  God  for  the  Gofpel  ?"     Well, 
and  though  the  evil  inclinations  which  hinder  our 
feeking  and  obtaining  happinefs  by  fo  glorious  an 
advantage,  are  what  we  are  born  with,  yet  if  thofe 
inclinations  are  our  fault  ox  fin,  that  alters  not  tlic 
cafe  :  and  to  fay,  they  are  not  our  fin,  is  fbill  beg- 
ging the  queftion.     Yea,  it  will  follow  from  feve- 
ral  things  alTerted  by  our  author,  put  together, 
that  notwithfianding  men  are  lorn  in  fuch  circum- 
stances, as  that  they  are  under  a  very  gr^at  impro^ 

*  Page  349. 

lability 


410    God  good,  though  we  are  bom  In  fin. 

hablliiy  of  ever  becoming  righteous y  yet  they  may 
have  reajon  to  be  thankful  for  their  being.  Thus, 
particularly,  thofe  that  were  born  and  lived  among 
the  Heathen,  before  Chriil  came.  For  Dr.  T. 
aiTerts,  that  all  men  have  reafon  of  thankfulnefs 
for  their  being  ;  and  yet  he  fuppofes,  that  the 
Heathen  world,  taken  as  a  colledtive  body,  were 
dead  in  fin ^  and  could  not  deliver  or  help  them- 
felves,  and  therefore  flood  in  neceflity  of  the 
Chriftian  difpenfation.  And  not  only  fo,  but  he 
fuppofes,  that  the  Chriflian  world  is  now  at  length 
brought  to  the  like  deplorable  and  helplefs  cir- 
cumstances, and  needs  a  new  difpenfation  for  its 
relief ;  as  I  obferved  before.  According  to  thcfe 
things,  the  world  in  general,  not  only  formerly, 
but-even  at  this  day,  zro^deadinfin  and  helplefs  as 
to  their  falvation  ;  and  therefore  the  generahty  of 
them  that  are  born  into  it,  are  much  more  likely  to 
perifh,  than  other  wife,  till  the  new  difpenfation 
comes  :  and  yet  he  fuppofes,  we  all  have  reafon 
to  be  thankful  for  our  bemg. — Yea,  further  ftill, 
I  think,  according  to  our  author's  dodlrine,  men 
may  have  great  reafon  to  he  thankful  to  God  for 
bringing  them  into  a  flate,  which  yet,  as  the  cafe 
is,  is  attended  with  mifery^  as  its  certain  confe- 
quence.  As  with  refpcd  to  God's  raifing  the 
wicked  to  life,  at  the  laft  day  ;  which,  he  fuppo^ 
fes,  is  in  itfelf  a  great  benefit^  procured  by  Cbrifl^ 
and  the  'wonderful  grace  of  God  through  him  ; 
and  if  it  he  the  fruit  of  God's  wonderful  grace, 
furcly  men  ought  to  be  thankful  for  that  grace, 
and  praife  God  for  it.  Our  doctrine  of  original 
iin,  therefore,  no  more  difparages  God's  good-- 
nefs  in  ludLVis  formation  in  the  womb,  than  his  doc^ 
trine  difparages  God's  goodnefs  in  their  refur^ 
reclion  from  the  grave. 

Another  argument,  which  Dr.  T.  makes  ufc  of 
againft  the  dodlrine  of  original  fin,  is  what  the 

Scripture 


Ohjetllonfrom  future  judgment  r^/I^/^  J.  4x1 

Scripture  reveals  of  the  procefs  of  the  day  oijudg^ 
ment ;  which  reprefents  the  Judge  as  dealing  with 
men  Jingly  and  Jeparatel)\  rendering  to  every  man 
according  to  his  deeds,  and  according  to  the  im- 
provement he  has  made  of  the  particular  power* 
and  talents  God  has  given  him  perfonally.* 

But  this  objedion  will  vanifti,  if  we  confider 
what  is  the  end  or  dejign  of  that  public  judgment. 
Now  this  will  not  be,  that  God  may  find  out  what 
men  are,  or  what  punifhment  or  reward  is  proper 
for  them,  or  in  order  to  the  pafling  a  right 
judgment  of  thefe  things  within  himfelf,  which 
is  the  end  of  human  trials ;  but  it  is  to  manifejl 
what  men  are,  to  their  own  confciences,  and  to 
the  world.  As  the  day  of  judgment  is  called  the 
day  of  the  revelation  of  the  righteous  judgment  of 
God;  in  order  to  this,  God  will  make  ufe  of 
evidencesy  or  proofs.  But  the  proper  evidences 
of  the  wickednefs  of  men's  hearts  (the  true  feat 
of  all  wickednefs)  both  as  to  corruption  of  na- 
ture, and  additional  pollution  and  guilt,  arc  men's 
works. 

The  fpecial  end  of  God*s  public  judgment 
will  be,  to  make  a  proper,  perfect,  open  diftinclion 
among  men,  rightly  to  ftate  and  manifeil  their 
difference  one  from  another,  in  order  to  that  fepa- 
ration  and  difference  in  the  eternal  retribution, 
that  is  to  follow :  and  this  difference  will  be  made 
to  appear,  by  their  perfonal  works. 

There  are  two  things,  with  regard  to  which 
men  will  be  tried,  and  openly  dijiingmjbed  by  the 
perfedl  judgment  of  God  at  the  laft  day  ;  accor- 
ding to  the  two-fold  real  diftinSlion  fubfiding 
among  mankind  :  viz.  (1.)  The  difference  c/llate  ; 
that  primary  and  grand  dillincftion,  ^vhereby  all 
mankind  are  divided  into  two  forts,  the  righteous 

*  Fage34i."-343-  and  587. 

and 


412  Objeftion  from  the  procefs 

a-iid  the  wicked.  (2.)  Th2X  Jecondary  difiin^liony 
whereby  both  forts  differ  from  others  in  the  fame 
general  Hate,  in  degrees  of  additional  fruits  of 
righteoufnefs  and  wickednefs.  Now  the  Judge, 
in  order  to  manifcjt  both  thefe,  will  judge  men^r- 
cording  to.  their  perfonal  works.  But  to  inquire  at 
the  day  of  judgment,  whether  Adam  linned  or  no, 
or  whether  men  are  to  be  looked  upon  as  one 
with  him,  and  fo  partakers  in  his  lin,  is  what 
in  no  refpcdt  tends  to.manifeft  either  of  thefe 
dirtinclions, 

1.  The  //;//  thing  to  be  manifefled,  will  be 
the  ftate,  that  each  man  is  in,  with  refpedl  to 
the  grand  diftinctien  of  the  whole  world  of  man- 
kind into  righteous  and  wicked ;  or,  in  metaphori- 
cal language,  wheat  and  tares  ;  or,  the  children  of 
the  kingdom  of  Chrift,  and  the  children  of  the 
wicked  one  ;  the  latter,  the  head  of  the  apollacy  ; 
but  the  former,  the  head  of  the  refloration  and 
recovery.  The  Judge,  in  manifefling  this,  will 
prove  mert*s  hearrs  by  their  works,  in  fuch  as  have 
had  opportunity  to  perform  any  works  in  the 
body.  The  evd  works  of  the  children  of  the 
wicked  one  will  be  the  proper  manifeftation  and 
evidence  or  proof  of  whatever  belongs  to  the  ge- 
neral ftate  of  fuch ;  and  particularly  they  will 
prove,  that  they  belong  to  the  kingdom  of  the 
great  deceiver,  and  head  of  the  apoftacy,  as  they 
will  demoiiftrate  the  exceeding  corruption  of 
their  nature,  and  full  confent  ^  their  hearts  to 
the  common  apoftacy  ;  and  alfo  that  their  hearts 
never  reJinquilhed  the  apoftacy,  by  a  cordial  ad- 
herence to  Chriil,  the  great  Reflorer. — The 
Judge  will  alfo  make  ufe  of  the  good  works  of 
the  righteous  to  (hew  their  interefl:  in  the  redemp- 
tion of  Chrifl ;  as  thereby  will  be  manifefted  the 
jincerity  of  their  hearts  in  their  acceptance  of, 
and  adherence  to  the  Redeemer  and  his  righte- 
oufnefs* 


t)f  the  laft  j  udgment,  anfwereL        4 1 3 

oufnefs.  And  in  thus  proving  the  ftate  of  men's 
hearts  by  their  adions,  the  cinumjlances  of  thofc 
adtions  muft  neceffarily  come  into  confideration, 
to  manifeft  the  true  quality  of  their  adions  ;  as, 
each  one's  talents,  opportunities,  advantages,  light, 
motives,  &c. 

2.  The  other  thing  to  be  manifefled,  will  be 
that  fecondary  diJtincHon,  wherein  particular  per^ 
fons,  both  righteous  and  wicked,  differ  from  one 
another,  in  the  degree  of  fecondary  good  or  evi!^, 
that  is  fomething  befide  what  is  common  to  ail 
in  the  fame  general  flate  :  the  degree  of  evil  fruit, 
which  is  additional  to  the  guilt  and  corruption 
ofthe  whole  body  of  apofiatcs  and  enemies  ;  and 
the  degree  of  pcrfonal  goodnefs  and  good  fruit, 
which  is  a  fecondary  goodnefs,  with  refped  to  the 
righteoufnefs  and  merits  of  Chrifr,  which  belong 
to  all  by  that  fmcere  faith  manifefted  in  all. 
Of  this  alfo  each  one's  worksy  with  their  circum- 
flances,  opportunities,  talents,  &c.  will  be  the 
proper  evidence. 

As  to  the  nature  and  aggravations  of  the  ge- 
neral  aportacy  by  Adam's  lin,  and  alfo  the  na- 
ture and  fufficiency  of  the  redemption  by.  Jefus 
Chrift,  the  great  Reftorer,  though  both  thefe 
will  have  vail  influence  on  the  eternal  flate,  which 
men  Ihall  be  adjudged  to,  yet  neither  of  them 
will  properly  belong  to  the  trial  men  will  be 
the  fubjedls  of  at  that  day,  in  order  to  the  viani-^ 
fejlation  of  their //<^/f,  wherein  they  are  dijtin^ 
guifljed  one  from  another.  They  will  belong  to  the 
bulinefs  of  that  day  no  otherwife,  than  the  ma^ 
nifeftation  of  the  great  truths  of  Religion  in 
general  •  as  the  nature  and  perfedions  of  God, 
the  dependance  of  mankind  on  God,  as  their 
Creator  and  Preferver,  &c.  Such  truths  as  thefe 
will  alfo  have  great  influence  on  the  eternal 
flate,  which  men  will  then   be   adjudged  to,  as 

they 


414     OhjQEiion/rom  the  Scripture-^ 

they  aggravate  the  guilt  of  man's  wickednefs, 
and  mull  be  conlidered  in  order  to  a  due  efti^ 
mate  of  Chrift's  righteoufnefs,  and  men's  perfonal 
virtue ;  yet  being  of  general  and  equal  concern- 
ment, will  not  properly  belong  to  the  trial  of 
particular  perfons. 

Another  thing  urged  by  our  Author  particu- 
larly againll  the  imputation  of  Adam's  fin,  is  this  : 
**  Though,  in  Scripture,  adion  is  frequently  faid 
**  to  be  imputed^  reckoned^  accounted  to  a  perfon,  it 
"  is  no  other  than  his  own  ad:  and  deed.'**  In  the 
fame  place  he  cites  a  number  of  places  of  Scrip- 
ture, where  thefe  words  are  ufed,  which  he  fays 
are  all  that  he  can  find  in  the  Bible. 

But  we  are  no  way  concerned  with  this  argu- 
ment at  prefent,  any  farther  than  it  relates  to 
imputation  of  fin y  or  finful  a5fion.  Therefore  all 
that  is  in  the  argument,  which  relates  to  the 
prefent  purpofe,  is  this  ;  That  the  word  is  fo 
often  applied  in  Scripture  to  lignify  God's  im- 
puting perfonal  fin,  but  never  once  to  his  impu- 
ting Adam's  fin. — So  often  I — How  often? — -But 
tzvice.  There  are  but  two  of  all  thofe  places 
which  he  reckons  up,  that  fpeak  of,  or  fo  much 
as  have  any  reference  to,  God's  imputing  ^\n  to 
any  perfon,  where  there  is  any  evidence  that  only 
perfonal  {\\\  is  meant ;  and  they  are  Levit.  xvii. 
3,  4.  and  2  Tim.  iv.  16.  All  therefore  the  ar- 
gument comes  to,  is  this ;  That  the  word,  impute^ 
is  applied  in  Scripture,  two  times,  to  the  cafe  of 
God's  imputing  fin,  and  neither  of  thofe  times 
to  ^\^m^y  the  imputing  of  Adam's  fin,  but  both 
times  it  has  reference  to  perfonal  fin  ;  therefore 
Adam's  lin  is  not  imputed  to  his  pofieriry. — 
And  this  is  to  be  noted,  that  one  of  thefe  two 
places,  even  that  in  Levit.  xvii.  3, 4,  does  not  fpeak 

*  Page  279,  &Q.  381. 

of 


of  the  word,  impute,  anfwered,        415 

of  imputing  the  adl  committed,  but  another  not 
committed.  The  words  are,  iVhat  rnoji  foever 
there  be  of  the  houje  of  Ifracl,  that  killeth  an  o.x,  cr 
lamby  or  goat  in  the  carapy  or  that  killeth  it  out  of  the 
camp,  and  hringeth  it  ?iot  unto  the  door  of  the  taher-^ 
nacle  of  the  congregation,  to  offer  an  offering  unto  the 
Lordy  before  the  tabernacle  of  the  Lord\  blood  /hall 
be  imputed  wito  that  man  ;  he  hath  Jhed  blood ;  that 
manjhall  be  cut  off  from  among  his  people, i.  c.  plainly, 
murder  (hall  be  imputed  to  him  :  he  fhall  be  put 
to  death  for  it,  and  therein  puniflied  with  the 
fame  feverity  as  if  he  had  Jlain  a  man.  It  is 
plain  by  Ifaiah  Ixvi.  3.  that  in  fome  cafes,  a 
Ihedding  the  blood  of  beajls,  in  an  unlawful 
manner,  was  imputed  to  them,  as  if  they  Jlruo  a 
man. 

But  whether  it  be  fo  or  not,  although  in  both 
thefe  places  the  word,  impute^  be  applied  to  per- 
fonal  lin,  and  to  the  very  acfl  done  by  the  perfon 
fpoken  of,  and  in  ten  more  places ;  or,  al- 
though this  could  be  faid  of  all  the  places, 
which  our  author  reckons  up ;  yet  that  the 
word,  impute,  is  never  exprefsly  applied  to  Adam's 
fin,  does  no  more  argue,  that  it  is  not  impu- 
ted to  his  poflerity,  than  it  argues^  that  pride, 
unbelief,  lying,  theft,  opprellion,  pcrfccution, 
fornication,  adultery,  fodomy,  perjury,  idolatry, 
and  innumerable  other  particular  moral  evils, 
are  never  imputed  to  the  perfons  that  commit 
them,  or  in  whom  they  are  ;  becaufe  the  word, 
impute,  though  fo  often  ufed  in  Scripture,  is 
never  applied  to  any  of  thefe  kinds  of  wick- 
ednefs. 

I  know  not  what  can  be  faid  here,  except  one 
of  thefe  two  things  ;  That  though  thefe  fms  are 
not  exprefsly  faid  to  be  imputed,  yet  other  words 
arc  ufed  that  do  as  plainly  and  certainly  m- 
ply,  that  they  are  imputed,  as   if  it  were  faid  fo 

exprefsly. 


4l6  Objection  from  a  child^s 

exprefsly.  Very  well,  and  fo  I  fay  with  refpect 
to  the  imputation  of  Adam's  lin.  The  thing 
meant  by  the  word,  impute y  may  be  as  plainly 
and  certainly  exprelTed  by  uling  other  words,  as 
if  that  word  were  exprefsly  ufed  ;  and  more  cer- 
tainly y  becaufe  the  words  ufed  inftead  of  it,  may 
amount  to  an  explanation  of  this  word.  And  this, 
I  think,  is  the  very  cafe  here.  Though,  the 
w^ord,  impute^  is  not  ufed  with  refped:  to  Adam's 
fin,  yet  it  is  faid.  All  have  Jinned ;  which,  re- 
fpecling  infants,  can  be  true  only  of  their  fin- 
ning by  his  fin.  And,  it  is  faid,  By  his  difo^ 
bedience  many  were  made  finners ;  and.  Judgment 
and  condemnation  came  upon  all  by  that  Jin  ;  and  that 
by  this  means  death  [the  wages  of  fin]  paffed  on 
all  meny  &c.  Which  phrafes  amount  to  full  and 
precife  explanations  of  the  word,  impute  /  and 
therefore  do  more  certainly  determine  the  point 
really  infilled  on. 

Or,  perhaps  it  will  be  faidy  With  refpecl  to 
thofe  perfonal  fins  before-m.entidned,  pride^  unhe^ 
liefy  &c.  it  is  no  argument,  they  are  not  imputed  to 
thofe  who  are  guilty  of  them,  that  the  very  word, 
impute^  is  not  applied  to  them  ;  for  the  word 
itfelf  is  rarely  ufed  ;  not  one  time  in  a  hundred, 
and  perhaps  five  hundred,  of  thofe  wherein  the 
thing  meant  is  plainly  implied,  or  may  be  cer- 
tainly inferred. — Well,  and  the  fame  alfo  may 
be  replied  likewife,  with  refpedl  to  Adam's  ^in. 

It  is  probable.  Dr.  T.  intends  an  argument 
againft  original  fin,  by  that  which  he  fays  in 
oppofition  to  what  R.  R.  fuggefts  of  children's 
dijcovering  the  principles  of  iniquity^  and  feeds  of  Jin ^ 
before  they  are  capable  of  moral  a^tion^  *  viz.  **  That 
Little  children  are  made  patterns  of  hujnilityy  meek^ 

*  Page  353,  354. 

Kefs^ 


humility,  &c.  a?ifwered.  417 

«^  and  innocence^  in   Matt,  xviii.  3.   1  Cor.  xiv. 
20.  and  Pfal.  cxxxi.  2." 

But  ^vhen  the  utmoft  is  made  of  this,  there 
can  be  no  fhadow  of  reafon,  to  underftand 
more  by  thefe  texts,  than  that  httle  children  are 
recommended  as  patterns  in  regard  of  a  nega^ 
tive  virtue,  innocence  with  refpedt  to  the  exercifes 
and  fruits  of  fm,  harmlejjnejs  as  to  the  hurtful 
effects  of  it,  and  that  image  of  meeknefs  and  hu- 
mility arifing  from  this,  in  conjunction  with  a 
natural  tendernefs  of  mind,  fear,  felf-diffidencc, 
yieldablenefs,and  confidence  in  parents  and  others 
older  than  themfelves.  And  fo,  they  are  recom- 
mended as  patterns  of  virtue  no  more  than  doves^ 
which  are  an  harmlefs  fort  of  creature,  and  have 
an  image  of  the  virtues  of  meeknefs  and  love. 
Even  according  to  Dr.  T— r's  own  dodrine,  no 
more  can  be  made  of  it  than  this  :  for  his  fcheme 
will  not  admit  of  any  fuch  thing  as  pofitive 
virtue,  or  virtuous  difpoiition,  in  infants  ;  he 
inlifting  (as  was  obferved  before)  that  virtue 
mull  be  the  fruit  of  though f  dXLa  reflexion.  But 
there  can  be  no  thought  and  refledlion,  that  pro- 
duces pofitive  virtue,  in  children,  not  yet  ca- 
pable of  moral  aSiion  ;  and  it  is  fuch  children  he 
Ipeaks  of.  And  that  little  children  have  a  ;;r- 
gative  virtue  or  innocence,  in  relation  to  the 
pofitive  ads  and  hurtful  effects  of  vice,  is  no  argu- 
ment that  they  have  not  corrupt  nature  within 
them  :  for  let  their  nature  be  ever  fo  corrupt,  yet 
i^uvtly  it  is  no  wonder  that  they  be  not  guilty  of 
pofitive  wicked  adtion,  before  they  are  capable  of 
any  moral  aclion  at  all. — A  young  viper  has  a 
malignant  nature^  though  incapable  of  doing  a 
malignant  acl:ion,  and  at  prefcnt  appearing  a 
barii>lefs  creature. 

E  e  Another 


4 1 8     ObjeBionfrom  the  bad  tendency 

Another  objedion,  which  Dr.  T.  and  fome 
others  offer  againfi:  this  dodrine,  is.  That  it  pours 
contempt  upon  the  human  nature  * 

But  their  declaiming  on  this  topic  is  like  ad- 
drefling  the  affedions  and  conceits  of  children^ 
rather  than  rational  arguing  with  men.  It  fecms, 
this  dodlrine  is  not  complaifant  enough. — I  am 
fenfible,  it  is  not  fuited  to  the  tafte  of  fome,  who 
are  fo  very  delicate  (to  fay  no  worfe)  that  they  can 
bear  nothing  but  compliment  and  flattery. — 
No  contempt  is  by  this  dodrine  call  upon  the 
noble  faculties  and  capacities  of  man's  nature y  or 
the  exalted  bulinefs,  and  divine  and  immortal 
happinefs  he  is  made  capable  of.  And  as  tofpeak- 
ing  ill  of  man's  prefent  moral  fiate^  I  prefume, 
it  will  not  be  denied,  that  Jhame  belongs  to  them 
that  are  truly  finful ;  and  to  fuppofe,  that  this  is 
not  the  native  chara(fler  of  mankind,  is  ftill  but 
meanly  begging  the  queftion.  If  we,  as  we  come 
into  the  world,  are  truly  finful,  and  confequently 
miferable,  he  ads  but  a  friendly  part  to  us,  who 
endeavours  fully  to  difcover  and  manifeft  our 
difeafe.  Whereas,  on  the  contrary,  he  adls  an 
unfriendly  part,  who  to  his  utmofi:  hides  it  from 
us ;  and  fo,  in  effe6l,  does  what  in  him  lies  to 
prevent  our  feeking  a  remedy  from  that,  which, 
if  not  remedied  in  time,  muft  bring  us  finally  to 
fhame  and  everlafting  contempt,  and  end  in  perfed: 
and  remedilefs  deflrudion  hereafter. 

Another  ^^V^/o;/,  which  fome  have  made  againfi 
this  dodrine,  much  like  the  former,  is.  That  it 
tends  to  beget  in  us  an  ill  opinion  of  our  fellow^ 
creatures y  and  fo  to  promote  ill-nature  and  mutual 
hatred. 

To  which  I  would  fay,  If  it  be  truly  fo,  that 
wx  all  QOTCiQ  finful  into  the  world,  then  our  heartily 

*  Page  350,  3^1, 

acknow^ 


ofthisdoSlrine,  an/we  red.  415 

ackmzvledging  it,  tends  to  promote  humility  :  But 
our  di/ow7iing  that  fin  and  guilt,  which  truly  be- 
longs to  us,  and  endeavouring  to  pcrfuade  our- 
felves  that  we  arc  vaflly  <^^//^r  than  in  truth  we  are, 
tends  to  a  i^ooh^  fe  If  ^exaltation  and  pride.  And  it 
k  manifeft,  by  reafon,  experience,  and  the  word 
of  God,  that  pride  is  the  chief  fource  of  all  the 
contention,  mutual  hatred,  and  ill-willy  which  are 
fo  prevalent  in  the  world ;  and  that  nothing  fo 
effedually  promotes  the  coyitrary  tempers  and  de- 
portments, 2i%  humility.  This  dodrme  teaches  us 
to  think  no  worfe  of  others,  than  of  ourfeives  :  It 
teaches  us,  that  we  are  all  as  wc  are  by  nature, 
companions  in  a  miferable  helplefs  conuitiqn; 
which,  under  a  revelation  of  divine  mercy,  tends 
to  promote  mutual  compajfion.  And  nothing  has 
a  greater  tendency  to  promote  thofe  amiable  dif- 
pofitions  of  mercy,  forbearance,  long-fuffering, 
gentlenefs  and  forgivenefs,  than  a  {z\\{c  of  our  own 
extreme  unworthinefs  and  mifery,  and  the  infi- 
nite need  we  have  of  the  divine  pity,  forbearance 
and  forgivenefs,  together  with  a  hope  of  obtain- 
ing mercy. — If  the  docflrine,  which  teaches  that 
mankind  are  corrupt  by  nature,  tends  to  promote 
ilLwill,  why  fhould  not  Dr.  T — r's  dodrine  tend 
to  it  as  much  ?  For  he  teaches  us,  that  the  gene- 
rality of  mankind  are  very  wicked,  having  made 
ihemfelves  fo  by  their  own  free  choice,  without  any 
neceflity  :  which  is  a  w^ay  of  becoming  wicked, 
that  renders  men  truly  worthy  of  refentment,  but 
the  other  not  at  all,  even  according  to  his  own  doc- 
trine. 

Another  exclamation  againft  this  dodlrine  is. 
That  it  tends  to  hinder  comfort  ^nd  joy,  and  to  pro^ 
M^te  melancholy  2ind  gloominefs  of  mind.* 

*  Page  231,  and  fome  other  places. 

Ee  2  Tq 


420      OhjeBkn  from  the  bad  tendency 

To  which  I  ihall  brieflly  fay,  Doubtlefs,  fuppc 
fing  men  are  really  become  iinful,  and  fo  expofed 
to  the  difpleafure  of  God,  by  whatever  meanSj  if 
they  once  come  to  have  their  eyes  opened,  and 
are  not  very  ftiipid,  the  refledion  on  their  cafe 
will  tend  to  make  them  forroziful  -y  and  it  is  fo  it 
fhould.  Men,  with  whom  this  is  the  cafe,  may 
well  be  filled  with  forrow,  till  they  are  fincerely 
willing  to  forfake  their  fins,  and  turn  to  God.— 
But  there  is  nothing  in  this  do6lrine,  that  in  the 
leafi:  Hands  in  the  way  of  comfort  and  exceeding 
joy,  to  fuch  as  find  in  their  hearts  a  fincere  wil- 
lingnefs,  wholly  to  forfake  all  fin,  and  give  their 
hearts  and  whole  felves  to  Chrifi,  and  comply  with 
the  Gofpel  method  of  falvation  by  him. 

Another  thing  obje5led,  is.  That  to  make  men 
believe  that  wickednefs  belongs  to  their  very  naiurey 
tends  to  encourage  them  in/;/,  and  plainly  to  lead 
them  to  all  manner  of  iniquity;  becaufe  they  are 
taught,  that  fin  is  natural,  and  therefore  necejfary 
and  unavoidable,  * 

But  if  this  dodrine,  which  teaches  \}ci2Xfin  is 
natural  to  us,  does  alfo  at  the  fame  time  teach  us, 
that  it  is  never  the  better  or  lefs  to  be  condemnedy  for 
its  being  natural,  then  it  does  not  at  all  encourage 
fin,  any  more  than  Dr.  T — r's  dodlrine  encourages 
w  ickednefs,  that  is  become  inveterate  ;  who 
teaches,  that  fuch  as  by  cufi:om  have  contracted 
ftrong  habits  of  fin,  are  unable  to  help  them/elves,  f 
And  is  it  reafonable,  to  reprefent  it  as  encoura- 
ging a  man's  boldly  neglec^ting  and  wilfully  con- 
tinuing in  his  difeafey  without  feeking  a  cure,  to 
tell  him  of  his  difeafe,  to  fiicw  him  that  his  dif- 
eafe  is  real  and  very  fatal,  and  what  he  can  never 

*  P.  IJ9  and  2c;9.  +  See  his  Expofition  of  Rom.  vii.  p.  205 
— 220.  But  efpscially  in  his  Paraphrafe  and  Notes  on  the 
Fpiftle.. 

cure 


ofthisdoolrine,  anfwereJ,       *     421 

cure  himfelf  of;  yet  withal  direclinghim  to  a  great 
phyfician,  who  is  fufficient   for  his  reftoration  ? — 
But  for  a  more  particular  anfwer  to  what  is  ob- 
jedled  againft  the  doctrine  of  our  natural  impotence 
and  inability,  as  being  an  encouragement  to  go  on 
in  fm,  and  a  difcouragement  to  the  ufe  of  all 
means  for  our  help,  I  muft  for  brevity  refer  the 
reader  to  what  has  been  largely  written  on  this 
head  in  my  difcourfe  on  \kiz  freedom  of  the  -will.  ^ 
Our  author  is  pleafed  to  advance  another  noti- 
on, among  others,  by  way  of  o^jd'^7/o«  againft  the 
doclrine  of  original  lin  ;  That  if  this  doctrine  be 
true,  it  zvould  he  iinlazvful  to  beget  children.     He 
fays,  *     "  \{ wdXuvdX generation  be  the  means  of  un- 
«  avoidably  conveying  all  fin  and  vvickednefs  into 
"  the  world,  it  muft  itjelf  be  a  Jinfid  and  unlawful 
"  thing.'* — Now  if  there  be  any  force  of  argument 
here,  it  lies  in  this  proportion,  Whatfoever  is  a 
means  or  occafion  of  the  certain  infallible  e^lflcnceof 
fin  and  wickednefsy  muft  itfelf  be  finfuL     But  I  ima- 
gine Dr.  T.  had  not  thoroughly  weighed  this  pro- 
pofition,  nor  confidered  where  it  would  carry  him. 
For,  God's  continuing  in  being  the  Devil,  and  others 
that  are  finally  given  up  to  wickednefs,  will  be 
attended,   moil  certainly  and  infallibly,  with  an 
eternal  feries  of  mod  hateful  and  horrid  vvickednefs. 
But  will  any  be  guilty  offuch  vile  blafphemy,  as 
to  fay,  Therefore  God's  upholding  them  in  being 
is   itfelf  2^  finful  thing  ? — In  the  fame  place  our 
author  fays,  ^*  So  far  as.  we  are  generated  in  Juiy  it 
*'  is  ^fin  to  be  generated,"     (Probably  he  inten- 
ded the  a^ive  voice,)     But  there  is  no  appearance 
of  evidence  in  that  pofition,  any  more  than  in 
this  ;  **  So  far  as  any  is  upheld  in  exiftence  in  fm,  it^ 
"isaT/;^  to  uphold  them  in  exiftence."     Yea,  if 
there  were  any  reafon  in  the  cafe,  it  would  be 

*  Page  145. 

Ee  3  ftrongeft 


422     ObjeBion  from  fewnefs  ^;;iobfcurity 

llrongefl  in  the  latter  pofition  ;  for  parents,  as 
Dr.  T.  himfelf  obferves,  are  not  the  authors  of 
the  beginning  of  exiftence  ;  Whereas,  God  is  truly 
the  author  of  the  continuance  of  exiftence.  As  it 
is  the  known  will  of  God,  to  continue  Satan  and 
millions  of  others  in  beings  though  the  moft  fure 
corjeqiience  is  the  continuance  of  a  vafl:  infernal 
world,  full  of  everlafting  hellifh  wickednejs  :  fo  it 
is  part  of  the  revealed  will  of  God,  that  this  w^orld 
of  mankind  fl:iould  ht  continued ,  and  the  fpecies 
propagatedy  /or  his  own  wife  and  hcly  purpofes  ; 
which  ZkjUI  is  complied  with  by  the  parents  joined 
in  lawful  yiiarriage,  Whofe  children  though  they 
come  into  the  world  in  fin,  yet  are  capable  fub- 
jedls  of  eternal  holinefs  and  happinefs  :  Which 
infinite  benefits  for  their  children,  parents  have 
great  reafon  to  encourage  a  hope  of,  in  the  way 
of  giving  up  their  children  to  God  in  faith, 
through  a  redeemer;  and  bringing  them  up  in  the 
nurture  and  admonition  of  the  Lord.  I  think, 
this  may  be  anfwer  enough  to  fuch  a  cavil. 

Another  Obje^Iion  is.  That  the  dodrine  of  ori- 
ginal lin  is  no  oftner  and  no  more  plainly  fpoken 
o^'in  Scripture  I  it  being,  if  true,  a  \ try  important 
doctrine.  Dr.  T.  in  many  parts  of  his  book  fug- 
gefts  to  his  readers,  that  there  are  very  few  texts, 
in  the  whole  Bible,  wherein  there  is  the  leaft  ap- 
pearance of  thgir  teaching  any  fuch  doctrine. 

Of  this  I  took  notice  before,  but  would  here 
fay  further  ;  That  the  reader  who  has  perufed  the 
preceding  defence  of  this  doctrine,  mufl  now  be 
left  to  judge  for  himfelf,  whether  there  be  any 
ground  for  fuch  an  allegation  ;  whether  there  be 
not  texts  m Sufficient  number,  both  in  the  Old  Tef- 
tament  and  New,  that  exhibit  undeniable  evidence 
of  this  great  article  of  Chriftian  divinity ;  and 
whether  it  be  not  a  dodrine  taught  in  the  Scripture 
with  ^xzdXplainneJs.     I  think,  there  are  few  if  any 

dodrines 


^  texts  pleaded — an/were d.  423 

dodlrines  of  revelation,  taught  more  plainly  and 
exprefly.  Indeed  it  is  taught  in  a  more  explicit 
manner  in  iht  New^TeJla7?ient  than  the  Old :  which 
is  not  to  be  wondered  at  ;  it  being  thus  with  re- 
fped  to  all  the  molt  important  dodlrines  of  re- 
vealed religion. 

But  if  it  had  been  fo,  that  this  doctrine  were 
rarely  taught  in  Scripture  ;  yet  if  we  find  that  it  is 
indeed  a  thing  declared  to  us  by  God,  if  there  be 
good  evidence  of  its  being  held  forth  to  us  by  any 
word  of  his,  then  what  belongs  to  us,  is,  to  believe 
his  word,  and  receive  the  dodlrine  which  he  teaches 
us  ;  and  not,  inftead  of  this,  to  prefcribc  to  him 
how  often  he  fhall  fpeak  of  it,  and  to  infift  upon 
knowing  what  reafons  he  has  for  fpeaking  of  it  no 
oftnery  before  we  will  receive  what  he  teaches  us ; 
or  that  he  fhould  give  us  an  account,  why  he  did 
not  fpeak  of  it  fo  plainly  as  we  think  he  ought  to 
have  done, y^o«^r  than  he  did.  In  this  way  of  pro- 
ceeding, if  it  be  unreafonable,  the  Sadducees  of 
old,  who  denied  any  refurredion  or  future  flate, 
might  have  maintained  their  caufe  againfl  Chrifl, 
when  he  blamed  them  for  7iot  knowing  the  Scriptures^ 
nor  the  power  of  God  ;.2ind  for  not  underflanding 
by  the  Scripture,  that  there  would  be  a  refur- 
recflion  to  fpiritual  enjoyment,  and  not  to  animal 
life  and  fenfual  gratifications  ;  and  they  might 
have  infilled,  that  thefe  dodlrines,  if  true,  were 
very  important,  and  therefore  ought  to  have  been 
fpoken  of  in  the  Scriptures  ^/;/^r  and  more  explicit^ 
lyy  and  not  that  the  church  of  God  fhould  be  left, 
till  that  time,  with  only  2ifew  olfcure  intimations 
6f  that  which  fo  infinitely  concerned  them.  And 
they  might  with  difdain  have  rejeded  Chrifl's  ar- 
gument, by  way  of  inference,  from  God's  calling 
himfelf,  in  the  books  of  Mofes,  the  GodoS.  Abra- 
ham, Ifaac  and  Jacob.  For  anfwer,  they  might 
have  faid,  That  Mofes  was  fent  on  purpofe  to 
Ee  4  teach 


424     0bje3ion  from  fewnefs  and  obfcurlty 

teach  the  people  the  mind  and  will  of  God  ;  and 
therefore,  if  thefe  doiflrines  were  true,  he  ought 
in  reaj'on  and  in  truth  to  have  taught  them  plainly 
and  frequently,  and  not  to  have  left  the  people  to 
fpell  out  fo  important  a  dodlrine,  only  from  God's 
faying,  that  he  was  the  God  of  Abraham  &c. 

One  great  end  of  the  Scripture  is,  to  teach  the 
v/orld  what  manner  of  being  God  is,  about  which 
the  world,  without  revelation,  has  been  fo  woful- 
ly  in  the  dark  :  And  that  God  is  an  infinite  beings  is 
a  dodlrine  of  great  irnpcrtancCy  and  a  doclrine  fuf- 
ficiently  taught  in  the  Scripture.  But  yet,  it  ap- 
pears to  me,  this  dcdlrine  is  not  taught  there,  in 
any  meafurc,  with  fuch  explicitnejs  and  precifiony 
as  the  do6lrine  of  original  lin  :  and  the  Socinians, 
who  deny  God's  omniprefence  and  omnifcience, 
have  left  them  as  much  room  for  cavil  as  the  Pe.- 
lagians  who  deny  original  fm. 

Dr.  T.  particularly  urges,  That  Chrijl  fays  not 
one  zvord  of  l\v[s>  do&.i\n^  throughout  the  four  Gof 
pels;  which  doctrine,  if  true,  being  fo  important, 
and  what  fo  nearly  concerned  the  great  work  of 
redemption,  which  he  came  to  work  out  (as  is 
fuppofed)  one  would  think,  it  jhould  have  been  em-r 
phatically  Jpoken  of  in  every  page  of  the  Go/pels,  * 

In  reply  to  this,  it  may  beobferved,  that  by  the 
account  given  in  the  four  Gofpels,  Chrifl  was  con- 
tinually faying  ihofe  things  \^\(\Q\i  plainly  implied^ 
that  aii  men  in  their  original  ilate  are  iinful  and 
miferable.  As  when  he  declared,  that  they  which 
are  whole^  need  not  a  phyfician,  but  they  which  are 
fick  ;  f- — That  he  came  to  feck  and  to/avc  that  which 
was  loft  ;  J — That  it  was  neceffary  for  all  to  be  bom 
againy  and  to  be  converted^  and  that  othcrwife  they 
could  not  enter  into  the  kingdom  of  heaven  ;  |j — Anda 

*  Page  242,  245.  *    +  Matt.  ix.   12.      %  Matth.  xviii,  jr. 
Luke  xix.  10.     |}  M^tth.  xvii.  3. 

that 


of  texts  pleaded — anfwered,         425 

that  all  v^txtfinners^  as  well  as  thofe  whofc  blood 
Pilate  mingled  with  their  facrifices,  6cc.  and  that 
every  one  'who  did  not  repent,  Jbould perijh  -* — With- 
al directing  every  one  to  pray  to  God  {or  forgive^ 
nefs  of  fin  y] — Uling  our  necefTity  of  forgivenefs 
from  God,  as  an  argument  withal  to  forgive  the 
injuries  of  their  neighbours; J — Teaching,  that 
earthly  parents,  though  kind  to  their  children,  are 
in  themfelves  evil ;  |1 — And  fignifying  that  things 
carnal  and  corrupt  are  properly  the  things  of 
men  /§ — Warning  his  difciples  rather  to  beware 
oimen,  than  of  wild  bealts  ;** — Often  reprcfenting 
the  vi^orld  as  evil,  as  wicked  in  its  works,  at  enmity 
with  truth  and  holinefs,  and  hating  him  \^^ — Yea, 
and  teaching  plainly,  that  all  men  are  extremely 
and  inexprellibly  fmful,  owing 7^72  thoufind  talents 
to  their  divine  Creditor.  |||| 

And  whether  Chrift  did  not  plainly  teach  Nico- 
demus  the  dodtrine  of  original  total  depravity, 
when  he  came  to  him  to  know  what  his  dodrine 
was,  muft  be  left  to  the  reader  to  judge,  from 
what  has  been  already  obferved  on  Joh.  iii.  1, — ii. 
And  belides,  Chrift  m  the  courfe  of  his  preaching 
took  the  moft  proper  method  to  convince  men  of 
the  corriiption  of  their  nature,  and  to  give  them 
an  effectual  and  practical  knowledge  of  it,  in  ap- 
plication to  themfelves,  in  particular,  by  teaching 
and  urging  the  holy  and  ftrid:  law  of  God,  in  its 
extent  and  fpirituality  and  dreadful  threatnings  : 
which,  above  all  things,  tends  to  fearch  the  hearts 
of  men,  and  to  teach  them  their  inbred  exceeding 
depravity  ;  not  merely  as  a  matter  of  fpcculation, 
but  by  proper  conviction  of  confcience  ;  which  is 
the  only  knowledge  of  of  original  fin,  that  can 

*  Luke  xiii.  1—5;.  +  Matt.  vl.  12.  Luke  xi.  4.  %  Matt. 
vi.  14,  15,  andxviii.  3;.  ||  Matt.  vii.  xi.  §  Matt.  xvi.  23, 
**  Matt.  X.  16,  17,  §^  John  vii.  7.  and  viii.  23.  and  xiv.  17. 
and  XV.  18,  19.     ||||  Matt,  xviii.  21,  to  the  end. 

avail 


426     ObjeElion  from  fewnefs  and  obfcurity 

avail  to  prepare  the  mind  for  receiving  Chrifl's 
redemption  ;  as  a  man's  fenfe  of  his  own  licknefs 
prepares  him  to  apply  in  good  earned  to  the  phy« 
fician. 

And  as  to  Chrifl's  being  no  more  frequent  and 
particular  in  mentioning  and  incultating  this 
point  in  a  do^rinal  manner,  it  is  probable,  one 
reafon  to  be  given  for  it,  is  the  fame  that  is  to  be 
given  for  his  fpeaking  no  oftner  of  God's  creating 
the  world :  which,  though  fo  important  a  dodrine, 
is  fcarce  ever  fpoken  of  in  any  of  Chrift's  difcour- 
fes  :  and  no  wonder,  feeing  this  was  a  matter  which 
the  Jews,  to  whom  he  confined  his  perfonal  minif- 
try,  had  all  been  inftruded  in  from  their  forefa- 
thers, and  never  was  called  in  queftion  among 
them.  And  there  is  a  great  deal  of  reafon,  from 
the  ancient  Jewifh  writers,  to  fuppofe,  that  the 
dodlrine  of  original  fin  had  ever  been  allowed  in 
the  open  profeffion  of  that  people  :  *  though  they 

were 

*  What  is  found  in  the  more  antient  of  the  Jewifli  Rabbles, 
who  have  wrote  fmce  the  coming  of  Chrift,  is  an  argument  of 
this.  Many  things  of  this  fort  are  taken  notice  of  by  Stapferus, 
in  his  Theologia  Palemica  before  mentioned.  Some  of  thcfe  things 
whichare  there  cited  by  him  in  Latin,  I  fhall  here  faithfully  give 
in  Englifli,  for  the  fake  of  the  Englifli  reader. 

"  So  MenafTah,  concerning. human  frailty,  Pag.  129. — Gen. 
**  viii.  21.  /  'willnot  any  morecurfe  the  earth  for  mans  fake  :  for 
**  the  appetite  of  man  is  eisil  from  his  youth  \  that  is  from  the  time 
*'  when  he  comes  ioV^from  his  mother's  nx)omb.  For  at  the  fame 
**  time  that  he  fucks  the  breads,  he  follows  his  bji ;  and  while  he 
**  is  yet  au  infant,  he  is  under  the  dominion  of  anger,  envy,  ha- 
**  tred  and  other  vices  to  which  that  tender  age  is  obnoxious." — • 

*  Prov.  xxii.  re.  Solomon  fays,  Foohjhnefs  is  hound  to  the  tjundof  a 
«  child.     Concerning  which  place  R.  Levi  Ben.  Gerfom  obferves 

*  thus,  **  foolijhnefs  as  itnvere  gronvs  to  him  in  his  <very  heginning'* 
Concerning  this  fin,  which  is  common  and  original  to  all  men, 

*  David  faid,  Pfal.  li.  7.  Behold,  I  nvas  begotten  in  iniquity,  and  in  Jin 

*  did  7ny  mother  ivarm  me.  "  Upon  which  place  Eben- Ezra  fays 
"  thus  •  Behold,  becaufe  of  the  concupifcence  which  is  innate  in 
**  the  heart  of  man,  it  is  faid,  /  am  begotten  in  iniquity.     And  the 

/  *'  fenfe 


of  texts  pleaded — anfwered,  427 

were  generally,  in  that  corrupt  time,  very  far 
from  a  practical  conviction  of  it ;  and  many  noti- 
ons V,  ere  then  prevalent,  efpecially  among  the 
Phanlees,  which  were  indeed  inconfiflent  with 
it.  And  though  on  account  of  thefe  prejudices 
they  might  need  to  have  this  dodtrine  explained 
and  applied  to  them,  yet  it  is  well  known,  by  all 

acquainted 

**  fenfe  is,  that  there  is  implanted  in  the  heart  of  man  Jetzerha- 
*^  rangy  an  evil  figment,  from  his  nativity." 

*  Menaflah  Ben.  Ifrael,  de  Fragil.  Pag.  2.  **  Behold,  I  nvas 
*^  formed  in  iniquity ^  and  in  fin  hath  7ny  mother  ix)ar7ned  me.  Bat 
**  whether  this  be  underftood  concerning  the  common  mother, 
**  which  was  Eve,  or  whether  David  fpake  only  of  his  own  mo- 
•*  ther,  he  would  fignify,  that  fm  is  as  it  were  natural^  and  infe- 
*^  parable  in  this  life.  For  it  is  to  be  obferved,  that  Eve  concei- 
«*  vec  after  thetranfgrefuon  was  committed  ;  and  as  many  as  were 
•'  begotten  afterwards,  were  not  brought  forth  in  a  conformity  to 
•*  the  rule  of  right  reafon,  but  in  conformity  to  diforderly  and 
"  luftful  affei^ilons."  He  adds.  **  One  of  the  wife  men  of  the 
**  Jev/s,  namely  R.  Aha,  rightly  obferved,  David  would  fignify, 
*'  that  it  is  impoflible,  even  for  pious  men,  who  excel  in  virtue, 
**  never  to  commit  any  fin."     *  Job  alfo  afferts  the  fa.Tie  thing 

*  with  David,  Chap.  xiv.  4.  faying.  Who  ivill gi've  a  clean  thing 

*  from  an   unclean  ?     Truly  not  one.     Concerning  which  words 

*  Aben-  Ezra  fays  thus ;  **  The  fenfe  is  the  fame  with  that,  /  nxas 
•*  begotten  in  iniquity,  becaufe  man  is  .made  out  of  an  unclean 
•*  thing.' — Stapferus,  Theolog.   Polem.  Tom.  iii.  P.  36.  37. 

Id.   Ibid.    P.    132.  &:c.  *  So  Sal  Jarchi  ad  Geraaram,    Cod. 

*  Schabbath,  Fol.  142.  Pag.  2.  "  And  this  is  not  only  to  be  rc- 
*'  ferred  to  f?iners  ;  becaufe  all  the  pofterity  oixhtfrji  man  are  in 
**  like  manner  fubjefted  to  all  the  curfes  pronounced  on  him." 

•  And  MenafTah  Ben.  lirael,  in  his  preface  to  Human  Frailty, 

•  fays  •*  I  had  a  mind  to  Ihew  by  what  means  it  came  to  pais, 
**  that  when  the  firjl  father  of  all  had  Icjl  his  righteoufnefsy  his  pof- 
•*  terity  are  begotten  liable  to  the/«///<f  punifoment  with  him.'" — 

•  And  Munflerus  on  the  Gofpcl  of  Matthew  cites  the  following 

•  words,  from  the  book  called  the  Bundle  of  Myrrh  -\  *'  The 
*'  Elefled  Lord  faid  to  thtfif  ynan,  when  he  curfed  him.  Thorns 
•*  and  thijiles  fhall  it  bring  frth  to  thee,  and  thou Jhalt  eat  the  herb  of 
**  the  field.  The  thing  which  he  means,  i*^.  That  becaufe  of /v> 
'*  fm,  all  <ivho  Jhoidd  defend  from  him,  fhould  be  wicked  and  per- 
•*  verfe,  like  thorns  and  thijiles ;  according  to  that  word  of  the 
•*  Lord,  fpeaking  to  the  prophet  ;  Thorns  and  irritators  are  n.vith 
**  tkecy  and  thau  dvjellefi  among  fa  rpiom.     And  all  this  is  from 

"  the 


428     Obje£lionfro?n  fewnefs  ^//^/ obfcurity 

acquainted  with  their  Bibles,  that  Chrid,  for  wife 
reafons,  fpake  more  fparingly  and  obfcurely  of 
feveral  of  the  moft  important  dov5lrines  of  revealed 
religion,  relating  to  the  neccffity,  grounds,  nature 
and  way  of  his  redemption,  and  the  method  of  the 
juftification  of  finners,  while  he  lived  here  in  the 
fieih  ;  and  left  thefe  dodlrines  to  be  more  plainly 
and  fully  opened  and  inculcated  by  the  Holy  Spi- 
rit, after  his  afcenlion. 

But 

*'  i\\tSeypent,\v\\o  was  the  Devil,  Sam-maeU  who  emitted  a  morti- 
**  ferous  and  corruptive  poifon  into  Eve,and  became  the  cauie  of 
"  death  to  Adam  himfelf,  when  he  eat  the  fruit." — *  Remarkable 
'  is  the  place  quoted  in  Jofeph  de  Voifin,  againft  Martin  Ray- 

*  mund,  P.  471.  Mafter  Menachem  Rakanatenfis,  Sed.  Bere- 
«  fchit,  from  Midrafch  Tehillim  ;  which  is  cited  by  Hoornbeki- 

*  ;as  againft  the  Jews  in  thefe  words  ;  '*  It  is  no  wonder,  that  the 
*'  fm  of  Adam  and  Eve  is  written  and  fealed  with  the  King's  ring, 
**  and  to  be  propagated  to  all  following  generations  ;  becaufe  on  ' 
"**  the  day  that  Adam  was  created,  all  things  were  finifhed ;  fo 
**  that  he  ftood  forth  the  perfeclion  and  completion  of  the  whole 
**  workmanfhip  of  the  world ;  fo  when  he  finned,  the  ^c^hole  nvorld 
**  finned ;  whofe  fin  we  bear  and  fuiFer.  But  the  matter  is  not  thus 
**  with  refped  to  the  fins  of  his  pofterity.'' — Thus  far  Stapferus, 

*  Befides  thefe,  as  Ainfworth  on  Gen.  8.  2.  obferves,  **  In 
**  Berefhith  Rabba  (a  Hebrew  Commentary  on  this  place)  a  Rab- 
**  bin  is  faid  to  be  aficed.  When  is  the  evil  imagination  put  i?ito  man  F 
**  And  he  anfwered.  From  the  hour  that  he  is  formed."  And  in 
Pool's  Sonopfis  it  is  added,  from  Grotius,  **  So  Rabbi  Salomon 
*' interprets  Gen.  viii.  21.  The  imagination  of  man  s  heart  is  e'vil 
**  from  his  youth,  of  its  being  evil  from  the  time  that  he  is  taken 
**  out  of  his  mother's  bowels."  *'  Aben  Ezra  thus  interprets  Pfal. 
^*  li.  r.  I  ijoasjhapen  in  iniquity,  and  in  Jlu  did  my  fnother  concei've 
*'  me  \  That  evil  concupifcencc  is  implanted  in  the  heart  from 
**  childhood^  as  if  he  were  formed  in  it  :  and  by  my  ??iother  he  un- 
**  derftands  Eve,  who  did  not  bear  children  till  fhe  had  finned. 
**  And  fo  Kafvenika  fays,  IhnjDjhall  I  a-void fnining  ?  My  origi- 
•' nal  is  corrupt,  and  from  thence  are  thefe  fins.  So  Menaflah  Ben. 
**  Ifrael,  from  this  place  (Pfal  li.  5.)  concludes,  that  not  only 
**  David,  but  <?// mankind,  ever  fince  fin  was  introduced  into  the 
•*  world,  do  fm  from  their  oh^/W.  To  this  purpofe  is  the  an- 
**  fvver  of  Rabbi  Hakkadofch,  which  there  is  an  account  of  in  the 
**  Talmud.  From  tvhat  time  does  concupifcence  rule  o-uer  man  P 
pro?n  the  t-ery  moment  of  his  firfi  formation,  or  fro?n  his  nati-vify  ? 
^•Anf,     /-Vov/  his  formation,'' — Pool's  Syncpf.  in  Loc. 

On 


o/ texts  pleaded — anfucered,         429 

But  if  after  all,  Chrifl  did  not  fpeak  of  this 
doctrine  often  enough  to  fuit  Dr.  T — r,  he 
might  be  afked.  Why  he    fuppofes   Chrill   did 

no 

On  thefe  things  I  obferve,  there  is  the  greateft  reafon  to  Tjp- 
pofe,  that  thefe  old  Rabbies  of  the  Jewifh  nation,  who  gave 
fuch  heed  to  the  tradition  of  the  Elders y  would  neCer  have  re- 
cei^jed  this  dodrine  of  original  Jin ^  had  it  not  been  delivered 
down  to  them  from  their  forefathers.  For  it  is  a  dcdrine  very 
difagreeable  to  thofe  pradical  principles  and  notions,  wherein 
the  religion  of  the  unbelieving  Jews  moll  fundamentally  differs 
from  the  religion  maintained  among  Chriftians :  particularly 
their  notion  of  jnjlif  cation  by  their  own  righteoufnefs,  and  pri- 
vileges as  the  children  of  Abraham,  &c.  without  ftanding  in  need 
of  any  fatisfaftion  ;  by  the  fufFerings  of  the  Melliah.  On  which 
account  the  modern  Jews  do  now  univerfally  rejed  the  dodrine 
of  original  fni,  and  corruption  of  nature  :  as  Stapferus  obfcrves. 
And  it  is  not  at  all  likely,  that  the  ancient  Jews,  if  no  fuch 
doftrine  had  been  received  by  tradition  from  the  fathers,  would 
have  taken  it  up  from  the  Chriftians,  whom  they  had  in  fuch 
great  contempt  and  enmity ;  efpeciallv  as  it  is  a  doclrine  fo 
peculiarly  agreeable  to  the  Chriftian  notion  of  the  fpirittial 
falvation  of  Jefus,  and  fo  contrary  to  their  r<7rW  notions  of  the 
Mefliah,  and  of  his  falvation  and  kingdom,  and  fo  contrary  to 
their  opinion  of  themfclves ;  and  a  dodrine,  which  men  in 
general  are  fo  apt  to  be  prejudiced  againft.  And  befides, 
thefe  Rabbies  do  exprefsly  refer  to  the  opinion  of  their  fore- 
fathers ;  as  R.  Mena&h  fays,  **  According  to  tlie  opinion  of  the 
**  ancients,  none  are  fubjeck  to  deathy  but  thofe  which  have 
**■  finned:  for  where  there  is  7/5  y?;/,  there  is  710  death.''  Stapfer. 
tom.  iii.  p.  37,  38.    ^  ^ 

But  we  have  more  dlre(ft  evidence,  that  the  do(firine  of  ori- 
ginal fin  was  truly  a  recei-jcd  doftrine  amongft  the  antient  Jews, 
even  before  the  coming  of  Chrift.  Tliis  appears  by  ancient 
Jewifli  writings,  which  were  written  before  Chrift  ;  as  in  the 
Apocrypha,  2  Efdras  iii.  21,  **  For  the  firft  Adam,  having  a 
•*  wicked  heart,  tranfgrefled,  and  was  overcome  :  and  fo  be  all 
*'  they  that  be  l?orn  of  hi:n.  Thus  itifirmity  was  made  perma- 
•*  nent;  and  the  law  alfo  in  the  heart  of  the  people,  with  the 
**  ?nalig?iity  of  the  root ;  fo  that  the  good  departed  away,  and 
**  the  fW abode ftill." — 2  Efdras  iv.  30,  *'  For  the  grain  o{ en.il 
**/r^^  hath  been  fown  in  the  heart  of  Adam,  from  the  begin- 
**  ning;  and  how  much  ungodlinefs  hath  it  brought  forth  unto 
**  tliis  time  ?  And  how  much  fhall  it  yet  bring  forth,  till  the 
»*  time  of  threfhingjhall  come  ?''  And  chap,  vii,  46,  "  It  had 
*' been  better,  not  to  ha\e  given  the  earth  to  Adam;    or  elfe, 

*'  when 


430  ObjeElion  from  fewnefs  ^;;i  obfcurity 

no  oftner,  and  no  more  plainly  xtdich  fome  of  bis 
(Dr.  T — r's)  dodtrines,  which  he  fo  much  iniifts 
on  ?     As,  That  temporal  death  comes  on  all  man- 

•♦  when  It  was  given,  to  have  reftrain^d  him  for  finning :  for 
•*  what  profit  is  it,  for  man,  now  in  this  prefent  time,  to  live 
♦*  in  heavinefs,  and  after  death  to  \o<Sk  for  punilhment  ?  O  thou 
*'  Adam,  what  haft  thou  done !  For  though  it  was  thou  that 
*'  finned,  thou  art  not  fallen  aloney  but  nve  all  that  come  of  thee." 
And  we  read,  EccIeT.  xxv.  24,  **  Of  the  woman  came  the  be^ 
**■  gimiiug  of  fin  y  and  through  her  lue  all  die.'' 

As  this  doftrine  of  origi?tal  corruption  was  conftantly  main- 
tained in  the  church  of  God  from  the  beginning;  fo  from 
thence,  in  all  probability,  as  well  as  from  the  evidence  of  It 
In  univerfal  experience,  it  was,  that  the  wifer  heathen  main- 
tained the  like  doftrine.  Particularly  Plato,  that  great  philofo- 
pher,  fo  diftinguifhed  for  his  veneration  of  antient  traditions, 
and  diligent  inquiries  after  them.  Gale  in  his  Court  of  the  Gen- 
tiles f  obferves  as  follows  ;  "  Plato  fays  (Gorg.  Fol.  493.)  /  ha've 
**  heard fro?n  the  ivife  men,  that  njoe  are  nciv  dead,  and  that  the 
*•  body  is  but  our  fepulchre.''  And  in  his  Tiniceus  Locrus  (Fol.  103.) 
he  fays,  **  The  caufe  of  <vitiofity  is  from  our  parents,  ajid  firfi 
**  principles  y  rather  than  from  ourfel^cs.  So  that  ive  ne<ver  relin- 
**  qtdfh  thofe  anions,  ijohich  lead  us  to  follonjo  thefe  primitive  blemifhes 
**  of  our  firft  parents.' — Plato  mentions  the  corruption  of  the 
ivilly  and  feems  to  difown  any  free-'^ill  to  true  good  ;  albeit 
he  allows  fome  eDipyta,  or  natural  difpofitions,  to  ci'vil  good, 
in  fome  great  heroes. — Socrates  afferted  the  corruption  of  hu- 
man nature,  or  xa«ov  I'/x^yTov. — Grotius  affirms  that  the  philo- 
fophers  acknowledged,  it  was  con-natural  to  men,  Xofn. 

Seneca  (Benef.  5.  14.)  fays,  *'  Wickednefs  has  not  it's  firfi  be- 
**  ginning  in  nxjicked  praftice  ;  though  by  that  it  is  firfi  exercifed  and 
•*  made  77ianiftJ}^'' — And  Plutarch  (de  Sera  vindida)  fays,  "  Man 
**  does  not  firfi  become  nvickedy  nvhen  he  firfi  manifefts  himfelf  fo  : 
**  but  he  haih  ^jjickednefs  from  the  beginning ;  and  he  Ihews  //  as 
*' foon  as  he  finds  opportunity  and  ability.  As  ynen  rightly  judge, 
**  that  thefiing  is  not  firfi  ingendered  in  fcorpions  <when  they  firike, 
"or  the  poifou  in  vipers  'when  they  bite,'' — Pool's  Synopf.  on  Gen. 
viii.  21. 

To  which  may  be  fubjoined  what  Juvenal  fays, 

Ad  Mores  Natura  recurrit 

damnatosy  fix  a  et  mutari  7iefcia» 
Engllfhed  thus,  in  profe  ; 

Nature,    a   thing  fixed,  and  not  knowing  how  to  change, 
returns  to  its  wicked  manners. — 

Watts,  Ruin  and  Recovery* 

kind 


of  texts  pleaded — anficered.       43 1 

kind  by  Adam  :  and,  That  it  comes  on  them 
by  him,  not  as  a  punifhment  or  calamity,  but 
as  a  great  favour^  being  made  a  rich  benefit, 
and  a  fruit  of  God's  abundant  grace,  by  Chrift's 
redemption,  who  came  into  the  world,  as  a  fe- 
cond  Adam  for  this  "  end.  Surely,  if  this  were 
fo,  it  was  of  vaft  imporlancey  that  it  (hould  be 
known  to  the  church  of  God  in  all  ages,  who 
favv  death  reigning  over  infants^  as  well  as  others. 
If  infants  were  indeed  perfevftly  innocent ,  was  it 
not  needful,  that  the  defign  of  that  which  was 
fuch  a  melancholy  and  awful  difpenfation  towards 
fo  many  millions  of  innocent  creatures,  ihould  be 
blown,  in  order  to  prevent  the  worft  thoughts  of 
God  from  arifing  in  the  minds  of  the  conftant 
fpedlators  of  fo  myflerious  and  gloomy  a  dif^ 
penfation  ?  But  why  then  fuch  a  total  filence 
about  it,  for  four  thoufand  years  together,  and 
not  one  word  of  it  in  all  the  Old  Tejiamcnt ;  nor 
one  word  of  it  in  all  tht  four  Go/pels  ;  and  indeed 
not  one  word  of  it  in  the  whole  Bibky  but  only 
as  forced  and  wrung  out  by  Dr.  T — r's  arts  of 
criticifm  and  dedufiion,  againll:  the  plaineft  and 
ftrongeft  evidence ! 

As  to  the  arguments,  made  ufe  of  by  many 
late  writers,  from  the  univerfal  moral  Jenje,  and 
the  reafons  they  offer  from  experience,  and  ob- 
fervation  of  the  ;7i7/«r^  of  mankind,  to  (hew  that 
we  are  born  into  the  world  with  principles  of 
'virtue  ;  with  a  natural  prevailing  relifh,  approba- 
tion, and  love  of  righteoufnefs,  truth,  and  good- 
nefs,  and  of  whatever  tends  to  the  public  wel- 
fare ;  with  a  prevailing  natural  difpofition  to 
diflike,  to  refent  and  condemn  what  is  felfifh, 
unjufl,  and  immoral ;  and  a  native  bent  in  man- 
kind to  mutual  benevolence,  tender  compaflioh, 
&c.  thofe  who  have  had  fuch  objecSlions  againft 
the  doclrine  of  original  fin,  thrown  in  their  way, 

and 


432        The  conclufion^  remarking  on 

and  defire  to  fee  them  particularly  confidered,  I 
afk  leave  to  refer  them  to  a  Treatife  on  the  Nature 
of  true  Virtue^  ^yi^ig  by  me  prepared  for  the 
prefs,  which  may  ere  long  be  exhibited  to  public 
view. 

CONCLUSION. 

On  the  whole,  I  obferve.  There  are  fome  other 
things,  befides  arguments,  in  Dr.  T — r's  book,., 
which  are  calculated  to  influence  the  minds,  and 
bias  the  judgments  of  fome   forts    of    readers. 
Here,  not  to  inlift  on  the  tr.king  profellion  he 
makes,  in  many  places,  oi  fjicerit)\  humility ^  meek^ 
ncfsy  modejiy,   charity^  i^c,  in   his    fearching  after 
truth  ;  and  freely  propoling  his  thoughts,  with 
the  reajons  of  them,  to  others  :*  nor  on  his  magi- 
llerial  affurance^  appearing   on    many   occafions, 
and  the  high  conteriipt  he  fometimes  expreffes  of 
the  opinions   and  arguments    of   very  excellent 
divines  and  fathers  in  the  church  of  God,  who 
have   thought    differently   from    him :  f    i^oih    of 
which  things,  it- is  not  unlikely,  may  have  a  de- 
gree of  influence  on  fome  of  his  readers.     (How- 
ever, that  they  may  have  only  their  jujl  influence, 
thefe  things  might  properly    be    compared    to- 
gether, and  fet  in  contraft^  one  with  the  other) — 
1  fay,  not   to  dwell  on  thefe  matters,  I  would 
take  fome  notice  of  another  thing,    obfervable 
in  the  writings  of  Dr.  T.  and  many  of  the  late 
oppofers  of  the  more  peculiar  dodlrines  of  Chrif- 
tianity,  tending  (efpecially  with  juvenile  and  //;/- 
Zisary  readers)  not  a  little  to  abate  the   force,  and 
prevent  the  due  eflec^l,  of  the  clearefl:  Jcripture-- 
evidences^  in  favor  of  thofe  important  dodlrines : 

*  See  his  Preface,  and  Page  6.  237,  265,  267,  451,.      +  Page 
no,  12c:,  150,  151,  159,  i6i,  183,  i88,  353. 

and 


certain  methods  iifed  by  Dr.  T.  &c.    433 

and  particularly  to  make  void  the  arguments 
taken  from  the  writings  of  the  apoftle  Paul,  in 
which  thole  dodtrines  are  more  plainly  and  fully- 
revealed,  than  in  any  other  part  of  the  Bible. 
What  1  mean,  is  this ;  Thefc  gentlemen  exprefs 
a  high  opinion  of  this  apoftle,  and  that  very  jurtly, 
for  his  eminent  genius,  his  admirable  fagacity, 
ftroiig  powers  of  reafoning,  acquired  learning, 
&c.  They  fpeak  of  him  as  a  writer— of  mallerly 
addrefs,  of  cxtenfive  reach,  and  deep  deiign, 
every  where  in  his  epiftles,  almoll  in  every  word 
he  fays.  This  looks  exceeding  fpecious :  it  car- 
ries a  plaufible  appearance  of  chrifiian  zeal,  and 
attachment  to  the  holy  fcriptures^  in  fuch  a  tefli- 
mony  of  high  veneration  for  that  great  apoftle, 
who  was  not  only  the  principal  inftrument  of 
propagating  Chriltianity,  but  with  his  own  hand 
wrote  fo  confiderable  a  part  of  the  New  Tefta- 
ment.  And  I  am  far  from  determining,  with 
refped  at  leaft  to  fome  of  thcfe  writers,  that  they 
are  not  fmcere  in  their  declarations,  or  that  all  is 
mere  artifice^  only  to  make  way  for  the  recep- 
tion oi  their  ozvn  peculiar  fentiments.  However, 
it  tends  greatly  to  fubferve  fuch  a  purpofe  ;  as 
much  as  if  it  were  delignedly  contrived,  with  the 
utmoft  fubtilty,  for  that  end.  Hereby  their 
incautious  readers  are  prepared  the  more  ealily 
to  be  drawn  into  a  belief,  that  they,  and  others 
in  their  way  of  thinking,  have  not  rightly  under'- 
fiood  many  of  thofe  things  in  this  apoftle's  wri- 
tmgs,  which  before  feemed  very  plain  to  them  ; 
and  they  are  alfo  prepared,  by  a  prepolTeflion  in 
favor  of  thefe  new  writers^  to  entertain  a  favor- 
able thought  of  the  interpretations  put  by  them 
upon  the  words  and  "phrafes  of  this  apoftle ; 
and  to  admit  in  many  pafTagcs  a  meaning  which 
before  lay  mtirely  cut  of  fight;  quite  foreign  to 
all  that  in  the  view  of  a  common  reader  fecms 
F  i  to 


43  i        '^^^  conclufiori,  remarking  oh 

to  be  their  obvious    fenfe ;    and    moil    remote 
from  the  expofitions  agreed  in  by  thofe   which 
ufed  to   be    efteemed   the  greateft , divides,  and 
belt  commentators.     For  they  muft   know,  that 
this  apoflle  being  a  man  of  no    vulgar  under- 
ftandmg,    it  is  nothing  firange   if  his  micaning 
lies  very  deep-,  and  no  wonder  then,  if  the   fu- 
periicial   difcerning    and   obfervation   of  vulgar 
Chriflians,  or  indeed  of  the  herd    of  common 
divines,  fueh  as  the  IVejhninjler-affemhlyy  i^c.  falls 
vartly  ihort  of  the  apollle's  reach,  and  frequently 
does  not-  enter  into  the  true  fpirit  and  defign  of 
Paul's  epiftles.     They  muft  underliandi  that   the 
jirft  reformerSy  and   preachers,    and  expoiitors  in 
general,  both  before  and  fince  the  reformation, 
for  fifteen  or   fixteen  hundred  years  pail,  were 
too  unlearned  and  JJjort-Jighled,  to   be   capable  of 
penetrating  into  the  fenfe,  or  fit  to  undertake  the 
making  comments  on  the  writings  of  fo  great  a 
man  as  this  apoflle  :  or  elfe  had  dwelt  in  a  cave 
of  bigotry  and  JuperftiiioUy  too   gloomy   to  allow 
them  to  ufe  their  ov,  n  underftandings  with  free- 
dom, in  reading  the  Scripture.     But  at  the  fame 
rime,  it  mull  be  underftood,  that   there  is   rifcn 
up,  now  at  length  in  this  happy  age  of  light  and 
liberty,  a  fet  of  men,  of  a  more  free  and  generous 
turn  of  mind,    a  more  inquilitive   genius,  and 
better  difcernment.     By  iuch  iniinuations,  they 
fcek  advantage   to    their    caufe ;    and   thus  the 
moil   unreafonable   and  extravagant    interpreta- 
tions   of   Scripture   are    palliated    and   recom- 
mended :   fo,  that  if  the  fimple  reader  is  not  very 
much  on  his  guard,  if  he  does  not   clearly   fee 
with  his   own  eyes,  or  has  too  much  indolence, 
or  too  little  leifure,  thoroughly   to  examine  for 
himfelf  (as  few,  alas,  are  willing  lo  be  at  the  pains 
of  acquainting  themfelves    fo   thoroughly   with 
the  apoAle*s  vvTitings,  and  of  comparing  one  part 

of 


certain  methods  ufedhy  Dr.  T.  &c.    435 

of  them  with  another,  fo  as  to  be  fully  able  to 
judge  of  thefe  gentlemen's  gloiTes  and  pretences) 
in  this  cafe,  he  is  in  danger  of  being  impofed 
on  with  delulive  appearances ;  as  he  is  prepa- 
red by  this  fair  pretext  of  exalting  the  fagacity 
of  the  apoftle,  and  by  a  parade  of  learning,  criti- 
cifm,  exa(5l  verfion,  penetration  into  the  true 
fcope,  and  difcerning  of  wonderful  connections, 
together  with  the  airs  thefe  writers  alTume  of  dic- 
tatorial peremptorinefs,  and  contempt  of  old 
opinions  and  old  expoiitions  ;  I  fay,  fuch  an 
one  IS  by  thefe  things  prepared  to  ■  f wallow 
flrange  dodlrine,  as  truiling  to  the  fuperior  abi- 
lities of  thefe  modern  interpreters. 

But  I  humbly  conceive,  their  interpretations, 
particularly  of  the  apoftle  Paul's  writings,  though 
in  fome  things  ingenious,  yet  in  many  things, 
concerning  thefe  great  articles  of  religion,  are 
extremely  abfurd,  and  demonftrably  difagreeable, 
in  the  higheft  degree,  to  his  real  defign,  to  the 
language  he  commonly  ufes,  and  to  the  dodlrines 
currently  taught  in  his  epiftles.  Their  critici/ms, 
when  examined,  appear  far  more  fubtle,  than 
folid;  and  it  feems  as  if  nothing  can  poflibly  be 
Itrong  enough,  nothing  perfpicuous  enough,  in 
any  compofure  whatever,  to  (land  before  fueli 
liberties  as  thefe  writers  indulge  :  the  plained  and 
moft  nervous  difcourfe  is  analyzed  and  criticifcd 
till  it  dilTolves  into  nothing,  or  till  it  becomes 
a  thing  of  little  fignificance :  the  holy  Scripture 
is  iubtiiized  into  a  mere  mift  j  or  made  to  evapo- 
rate into  a  thin  cloud,  that  eafily  puts  on  any 
fhape,  and  is  moved  in  any  diredlion,  with  a 
puff  of  wind,  jufi:  as  the  manager  plcafcs.  It  is 
not  in  the  nature  and  power  of  language,  to 
afford  fufficient  defence  againft  fuch  an  art,  ^o 
abufed ;  as,  I  imagine,  a  due  conlideration  of 
fome  things  I  have  had  occafion  in  the  preced- 
ing 


43^       The  conclufion,  remarking,  &c, 

ding  difcourfe  to  obferve,  may  abundantly  con- 
vince us. 

But  this,  wiwh  the  reft  of  what  I  have  offered 
on  this  fubjedl  of  original  Jifi,  muft  be  left  to 
every  candid  reader  to  judge  of,  for  hinifelf; 
and  the  Juccejs  of  the  whole  niuft  now  be  left 
with  Gody  who  knows  what  is  agreeable  to  his 
own  mind,  and  is  able  to  make  his  own  truths 
prevail ;  however  myfterious  they  may  feem  to 
the  poor,  partial,  narrow  and  extremely  imperfcd: 
views  of  mortals,  whiJe  looking  through  a  cloudy 
and  delufory  medium ;  and  however  difagreeable 
they  may  be  to  the  innumerable  prejudices  of 
men's  hearts  : — ^and  who  has  promifed,  that  the 
Gofpcl  of  Chrift,  fuch  as  is  really  his^  fhali 
finally  be  vicflorious  ;  and  has  aflured  us  that  the 
word  which  goeth  out  of  his  mouth,  Jhall  not  re-^ 
turn  to  him  void^  but  pall  accomplijh  that  tohich  he 
pleafethy  and  Jhall  pro/per  in  the  thing  isQhereto  he 
fends  it, — Let  G^^arife,  and  plead  his  own  caufe^ 
and  glorify  his  own  great  name.   Amen. 


THE    END. 


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